‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺷﺮﺡ ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺻﺎﱀ ﺁﻝ ﺍﻟﺸﻴﺦ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺍﳌﻘﺪﻣﺔ‬

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‫ﺍﳊﻤﺪ ﷲ ﺣﻖ ﲪﺪﻩ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﺗﻌﻈﻴﻤ‪‬ﺎ ‪‬ﺪﻩ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ‬
‫ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤ‪‬ﺎ ﻛﺜﲑ‪‬ﺍ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﺄﺳﺄﻝ ﺍﷲ ﺍﻟﻜﺮﱘ ﺑﺄﲰﺎﺋﻪ ﺍﳊﺴﲎ‪ ،‬ﻭﺻﻔﺎﺗﻪ ﺍﻟﻌﻼ‪ ،‬ﺃﻥ ﳚﻌﻠﲏ ﻭﺇﻳﺎﻛﻢ ﳑﻦ ﻳﺘﺤﺮﻙ ﷲ‪ ،‬ﻭﻳﻌﻤﻞ ﷲ‪،‬‬
‫ﻭﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﷲ‪ ،‬ﻭﻳﺘﻜﻠﻢ ﻭﻳﻌﻤﻞ ﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪ -‬ﻓـ ‪ ‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ‬
‫‪ ‬ﻭﻣﺎ ﻣﻦ ﺷﻚ ﺃﻥ ‪ ‬ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻓﺮﻳﻀﺔ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ‪ ‬ﻛﻤﺎ ﺛﺒﺖ ﺫﻟﻚ ﻋﻦ ﺍﳌﺼﻄﻔﻰ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪.-‬‬
‫ﻭﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻟﻪ ﺃﺻﻮﻟﻪ‪ ،‬ﻭﻟﻪ ﺭﺗﺒﻪ‪ ،‬ﻓﻤﻦ ﻓﺎﺗﻪ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺭﺗﺒﻪ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﻓﺈﻧﻪ ﳛﺮﻡ ﺍﻟﻮﺻﻮﻝ‪ ،‬ﻭﻫﺬﻩ‬
‫ﻣﺴﺄﻟﺔ ﻛﺜﲑ‪‬ﺍ ﻣﺎ ﻧﻜﺮﺭﻫﺎ ﺭﻏﺒﺔ ﰲ ﺃﻥ ﺗﻘﺮ ﰲ ﻗﻠﻮﺏ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻭﳏﱯ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻻ ﻭﻫﻲ ﺃﻥ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﺷﻴﺌﹰﺎ‬
‫ﻓﺸﻴﺌﹰﺎ ﻋﻠﻰ ﻣﺮ ﺍﻷﻳﺎﻡ ﻭﺍﻟﻠﻴﺎﱄ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺫﻟﻚ ﺍﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺰﻫﺮﻱ ‪-‬ﺍﻹﻣﺎﻡ ﺍﳌﻌﺮﻭﻑ‪ -‬ﺇﺫ ﻗﺎﻝ‪" :‬ﻣﻦ ﺭﺍﻡ‬
‫ﺍﻟﻌﻠﻢ ﲨﻠﺔ ﺫﻫﺐ ﻋﻨﻪ ﲨﻠﺔ‪ ،‬ﻭﺇﳕﺎ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻣﺮ ﺍﻷﻳﺎﻡ ﻭﺍﻟﻠﻴﺎﱄ"‪.‬‬
‫ﻭﻫﺬﺍ ﻛﻤﺎ ﺗﺪﺭﺱ ﺻﻐﲑ‪‬ﺍ ﺃﺻﻮﻝ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﺃﻭ ﺃﺻﻮﻝ ﻧﻄﻖ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﺄﺧﺬﻩ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ‪،‬‬
‫ﰒ ﺇﺫﺍ ﺍﺳﺘﻤﺮ ﻋﻠﻰ ﺫﻟﻚ ﺃﺣﻜﻢ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﺃﺣﻜﻢ ﺍﻟﻨﻄﻖ ﺣﱴ ﲤﻜﻦ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻛﺬﻟﻚ‪ ،‬ﻓﺎﻟﻌﻠﻢ ﻣﻨﻪ‬
‫ﺻﻐﺎﺭ‪ ،‬ﻭﻣﻨﻪ ﻛﺒﺎﺭ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻔﻬﻢ ﻛﺒﺎﺭ ﺍﻟﻌﻤﻞ‪.‬‬
‫ﻭﺑﺎﻋﺘﺒﺎﺭ ﻛﻮﻥ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪ -‬ﻭﻋﻦ ﺭﺳﻮﻟﻪ ‪ ‬ﻓﺈﻧﻪ ﻟﻴﺲ ﰲ ﺍﻟﻌﻠﻢ ﺷﻲﺀ ﺳﻬﻞ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬
‫ﻣﺎﻟﻚ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﺇﺫ ﻗﻴﻞ ﻟﻪ‪ :‬ﻫﺬﺍ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻟﺴﻬﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﰲ ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺷﻲﺀ ﺳﻬﻞ‪،‬‬
‫‪.       ‬‬ ‫‪‬‬ ‫ﻭﺇﳕﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻓﺎﻟﻌﻠﻢ ﻣﻦ ﺃﺧﺬﻩ ﻋﻠﻰ ﺃﻧﻪ ﺛﻘﻴﻞ ﺻﻌﺐ ﺃﺩﺭﻛﻪ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺃﺧﺬ ﺍﳌﺴﺎﺋﻞ ﻋﻠﻰ ﺃ‪‬ﺎ ﺳﻬﻠﺔ‪ ،‬ﻭﻫﺬﻩ ﺳﻬﻠﺔ‪،‬‬
‫ﻭﻫﺬﻩ ﻣﺘﺼﻮﺭﺓ‪ ،‬ﻭﻫﺬﻩ ﻣﻔﻬﻮﻣﺔ‪ ،‬ﻭﳝﺮ ﻋﻠﻴﻬﺎ ﻣﺮﻭﺭ ﺍﻟﺴﺮﻳﻊ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻳﻔﻮﺗﻪ ﺷﻲﺀ ﻛﺜﲑ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﻻ ﺑﺪ ﻟﻨﺎ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻣﻦ ﺗﺪﺭﺝ ﻓﻴﻪ ﻋﻠﻰ ﺃﺻﻮﻟﻪ‪ ،‬ﻭﻋﻠﻰ ﻣﻨﻬﺠﻴﺔ ﻭﺍﺿﺤﺔ ‪،‬ﻭﻻ ﺑﺪ ﻟﻨﺎ ﺃﻥ ﻧﺄﺧﺬ‬
‫ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﻓﻴﻪ ﺷﻲﺀ ﺳﻬﻞ؛ ﺑﻞ ﻛﻠﻪ ﺛﻘﻴﻞ ﻣﻦ ﺣﻴﺚ ﻓﻬﻤﻪ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺗﺜﺒﻴﺘﻪ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ‬
‫ﺍﺳﺘﻤﺮﺍﺭﻩ ﻣﻊ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻬﻮ ﺛﻘﻴﻞ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﻣﻮﺍﺻﻠﺔ ﻭﻣﺘﺎﺑﻌﺔ‪ ،‬ﻓﺎﻟﻌﻠﻢ ﻳﻨﺴﻰ ﺇﺫﺍ ﺗﺮﻙ‪ ،‬ﻭﺇﺫﺍ ﺗﻮﺍﺻﻞ‬
‫ﻣﻌﻪ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻓﺈﻧﻪ ﻳﺒﻘﻰ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﻈﻢ ﺍﻟﺘﺒﻌﺔ ﻋﻠﻰ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﰲ ﺃﻻ ﻳﺘﺴﺎﻫﻞ ﰲ ﻃﻠﺒﻪ ﻟﻠﻌﻠﻢ‪.‬‬
‫ﻓﻼ ﻳﻘﻮﻟﻦ ﻗﺎﺋﻞ ﻣﺜﻼ‪ :‬ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺳﻬﻞ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﱳ ﱂ ﻳﺸﺮﺡ؛ ﻷﻧﻪ ﺳﻬﻞ ﻭﺍﺿﺢ‪ ،‬ﺃﺣﺎﺩﻳﺚ ﻣﻌﺮﻭﻓﺔ‪،‬‬
‫ﻓﺈﻥ ﻫﺬﺍ ﻳﺆﺗﻰ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ‪ ،‬ﺣﻴﺚ ﺍﺳﺘﺴﻬﻞ ﺍﻷﺻﻮﻝ ﻭﻋﻘﺪ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪" :‬ﺍﻟﻌﻠﻢ‬
‫ﻋﻘﺪ ﻭﻣﻠﺢ‪ ،‬ﻓﻤﻦ ﺃﺣﻜﻢ ﺍﻟﻌﻘﺪ ﺳﻬﻞ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻣﻦ ﻓﺎﺗﻪ ﺣﻞ ﺍﻟﻌﻘﺪ ﻓﺎﺗﻪ ﺍﻟﻌﻠﻢ" ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺈﺣﻜﺎﻡ‬
‫ﺃﺻﻮﻝ ﺍﻟﻌﻠﻮﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﺿﺒﻂ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺍﳌﺘﻮﻥ ﺍﳌﻌﺮﻭﻓﺔ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﰲ ﺍﻟﻌﻠﻮﻡ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻣﻬﻴﺌﹰﺎ ﻟﻼﻧﺘﻘﺎﻝ ﺇﱃ‬
‫ﺩﺭﺟﺎﺕ ﺃﻋﻠﻰ ﺑﻔﻬﻢ ﻭﺗﺄﺳﻴﺲ ﳌﺎ ﺳﺒﻖ؛ ﻓﻠﻬﺬﺍ ﺃﺣﺾ ﲨﻴﻊ ﺍﻹﺧﻮﺓ‪ ،‬ﻭﲨﻴﻊ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﳑﻦ ﻳﺴﻤﻌﻮﻥ‬
‫ﻛﻼﻣﻲ ﻫﺬﺍ ﺃﺣﻀﻬﻢ ﻋﻠﻰ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﺍﻟﻌﻠﻢ ﲝﺰﻡ‪ ،‬ﻭﺃﻻ ﻳﺄﺧﺬﻭﻩ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻔﻬﻮﻣﺔ‪ ،‬ﻭﻫﺬﻩ‬
‫ﺳﻬﻠﺔ‪ ،‬ﻭﻫﺬﻩ ﻭﺍﺿﺤﺔ؛ ﺑﻞ ﺇﻧﻪ ﻳﻜﺮﺭ ﺍﻟﻮﺍﺿﺢ ﻟﻴﺰﺩﺍﺩ ﻭﺿﻮﺣ‪‬ﺎ‪ ،‬ﻭﻳﻜﺮﺭ ﺍﳌﻌﻠﻮﻡ ﻟﻴﺰﺩﺍﺩ ﺑﻪ ﻋﻠﻤﺎ ﻭﻫﻜﺬﺍ‪.‬‬
‫ﻭﻧﺴﺄﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ ﳚﻌﻞ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﺍﻟﺬﻱ ﻧﺒﺘﺪﺋﻪ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﺃﺳﺄﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ ﳚﻌﻠﻪ‬
‫ﺷﺮﺣ‪‬ﺎ ﺗﺎﻣ‪‬ﺎ ﻣﻜﻤﻠﹰﺎ‪ ،‬ﻭﺃﻥ ﻳﻨﻔﻊ ﺑﻪ ﺍﳌﻠﻘﻲ ﻭﺍﻟﺴﺎﻣﻊ‪ ،‬ﻭﺃﻥ ﳚﻌﻠﻨﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺒﺘﺼﺮﻳﻦ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺑﻌﻠﻢ ﻻ‬
‫ﺑﺮﺃﻱ ﺃﻭ ﻫﻮﻯ‪.‬‬
‫ﰒ ﺇﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺳﻨﻌﺎﱐ ﺷﺮﺣﻪ ﻫﻮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺨﺘﺎﺭﺓ ﺍﳌﻌﺮﻭﻓﺔ ﺑـﺎﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ ﲨﻌﻬﺎ‬
‫ﺍﻟﻌﻼﻣﺔ ﳛﲕ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﻟﻨﻮﺍﻭﻱ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﺒﺎﺭﺯﻳﻦ‪ ،‬ﻭﳑﻦ ﺷﺮﺡ‬
‫ﻛﺘﺒ‪‬ﺎ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﺘﺒ‪‬ﺎ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺃﻳﻀ‪‬ﺎ ﰲ ﻟﻐﺔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪.‬‬
‫ﻭﺃﺻﻞ ﻛﺘﺎﺑﻪ "ﺍﻷﺭﺑﻌﻮﻥ ﺍﻟﻨﻮﻭﻳﺔ" ﺃﻥ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﲨﻊ ﰲ ﳎﻠﺲ ﻣﻦ ﳎﺎﻟﺲ ﺗﺪﺭﻳﺴﻪ‬
‫ﻟﻠﺤﺪﻳﺚ‪ ،‬ﲨﻊ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﻠﻴﺔ ﺍﻟﱵ ﻳﺪﻭﺭ ﻋﻠﻴﻬﺎ ﻋﻠﻢ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﺠﻌﻠﻬﺎ ﺳﺘﺔ ﻭﻋﺸﺮﻳﻦ ﺣﺪﻳﺜﹰﺎ‪ ،‬ﻓﻨﻈﺮ ﻓﻴﻬﺎ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﻨﻮﻭﻱ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻓﺰﺍﺩﻫﺎ ﺳﺘﺔ ﻋﺸﺮ ﺣﺪﻳﺜﹰﺎ‪ ،‬ﻓﺼﺎﺭﺕ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺧﺘﺎﺭﻫﺎ ﺍﻟﻨﻮﻭﻱ ﺛﻨﺘﲔ ﺃﻭ‬
‫ﺍﺛﻨﲔ ﻭﺃﺭﺑﻌﲔ ﺣﺪﻳﺜﹰﺎ‪ ،‬ﻓﺴﻤﻴﺖ ﺑﺎﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ ﲡﻮﺯ‪‬ﺍ‪.‬‬
‫ﰒ ﺯﺍﺩ ﻋﻠﻴﻬﺎ ﺍﳊﺎﻓﻆ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ ﲦﺎﻧﻴﺔ ﺃﺣﺎﺩﻳﺚ ﻛﻠﻴﺔ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﻋﻠﻴﻬﺎ‬
‫ﻣﺪﺍﺭ ﻓﻬﻢ ﺑﻌﺾ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﺼﺎﺭﺕ ﲬﺴﲔ ﺣﺪﻳﺜﹰﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺷﺮﺣﻬﺎ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺴﻤﻰ "ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ‬
‫ﻭﺍﳊﻜﻢ ﰲ ﺷﺮﺡ ﲬﺴﲔ ﺣﺪﻳﺜﹰﺎ ﻣﻦ ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ"‪.‬‬
‫ﻭﺃﺻﻞ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍﺧﺘﻴﺎﺭﻫﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﺟﻮﺍﻣﻊ ﻛﻠﻢ ﺗﺪﻭﺭ ﻋﻠﻴﻬﺎ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻤﻨﻬﺎ ﻣﺎ ﻳﺘﺼﻞ‬
‫ﺑﺎﻹﺧﻼﺹ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﰲ ﺑﻴﺎﻥ ﺍﻹﺳﻼﻡ ﻭﺃﺭﻛﺎﻧﻪ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﻭﺃﺭﻛﺎﻧﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﰲ ﺑﻴﺎﻥ ﺍﳊﻼﻝ‬
‫ﻭﺍﳊﺮﺍﻡ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﰲ ﺑﻴﺎﻥ ﺍﻵﺩﺍﺏ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﰲ ﺑﻴﺎﻥ ﺑﻌﺾ ﺻﻔﺎﺕ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﻭﻫﻜﺬﺍ ﰲ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﺸﺮﻳﻌﺔ ﲨﻴﻌ‪‬ﺎ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻷﺭﺑﻌﻮﻥ‪ ،‬ﻭﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻴﻬﺎ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻓﻴﻬﺎ ﻋﻠﻢ ﺍﻟﺪﻳﻦ ﻛﻠﻪ‪ ،‬ﻓﻤﺎ ﻣﻦ ﻣﺴﺄﻟﺔ ﻣﻦ ﻣﺴﺎﺋﻞ‬
‫ﺍﻟﺪﻳﻦ ﺇﻻ ﻭﻫﻲ ﻣﻮﺟﻮﺩﺓ ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻣﻦ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﺒﲔ ﳌﻦ ﻃﺎﻟﻊ "ﺍﻟﺸﺮﺡ‬
‫ﺍﻟﻌﺠﺎﺏ" ﺷﺮﺡ ﺍﺑﻦ ﺭﺟﺐ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻋﻠﻰ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺯﺍﺩﻫﺎ ﰒ ﺷﺮﺣﻬﺎ‪.‬‬
‫ﻓﺎﻟﻌﻨﺎﻳﺔ ‪‬ﺎ ﻣﻬﻤﺔ؛ ﻷﻥ ﰲ ﻓﻬﻤﻬﺎ ﻓﻬﻢ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ﺑﻌﺎﻣﺔ‪ ،‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﺈﻥ ﻣﻨﻬﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ‬
‫ﺗﺪﻭﺭ ﻋﻠﻴﻬﺎ ﺍﻷﺣﻜﺎﻡ ﻛﻤﺎ ﺳﻴﺄﰐ ﺑﻴﺎﻧﻪ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﻣﻔﺼﻠﹰﺎ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ‬
‫ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‬
‫‪ ‬ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻧﺒﻴﻨﺎ ﳏﻤﺪ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﲰﻌﺖ‬ ‫‪‬‬ ‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :-‬ﻭﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﰊ ﺣﻔﺺ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬
‫ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ‪ ،‬ﻓﻤﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ﺇﱃ ﺍﷲ‬ ‫‪‬‬ ‫ﻳﻘﻮﻝ‪:‬‬ ‫‪‬‬ ‫ﺭﺳﻮﻝ ﺍﷲ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﺭﺳﻮﻟﻪ ﻓﻬﺠﺮﺗﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻣﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ﻟﺪﻧﻴﺎ ﻳﺼﻴﺒﻬﺎ ﺃﻭ ﺍﻣﺮﺃﺓ ﻳﻨﻜﺤﻬﺎ ﻓﻬﺠﺮﺗﻪ ﺇﱃ ﻣﺎ ﻫﺎﺟﺮ‬
‫ﺇﻟﻴﻪ ‪. ‬‬
‫ﺭﻭﺍﻩ ﺇﻣﺎﻣﺎ ﺍﶈﺪﺛﲔ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺑﺮﺩﺫﺑﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﺃﺑﻮ‬
‫ﺍﳊﺴﲔ ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﻘﺸﲑﻱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﰲ ﺻﺤﻴﺤﻴﻬﻤﺎ ﺍﻟﺬﻳﻦ ﳘﺎ ﺃﺻﺢ ﺍﻟﻜﺘﺐ ﺍﳌﺼﻨﻔﺔ‪.‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ؛ ﺣﺪﻳﺚ ﻋﻤﺮ ‪ ‬ﺃﻧﻪ ﲰﻊ ﺍﻟﻨﱯ ‪ ‬ﻳﻘﻮﻝ‪  :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﻟﻜﻞ‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﺪﻳﺚ ﻋﻈﻴﻢ ﺣﱴ ﻗﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳌﻠﺔ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ‬ ‫‪‬‬ ‫ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ‬
‫ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺃﻭﻝ ﻛﻞ ﻛﺘﺎﺏ ﻣﻦ ﻛﺘﺐ ﺍﻟﻌﻠﻢ؛ ﻭﳍﺬﺍ ﺑﺪﺃ ﺑﻪ ﺍﻟﺒﺨﺎﺭﻱ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺻﺤﻴﺤﻪ‪،‬‬
‫ﲝﺴﺐ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ‬ ‫‪‬‬ ‫ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ‬ ‫‪‬‬ ‫ﻓﺠﻌﻠﻪ ﺃﻭﻝ ﺣﺪﻳﺚ ﻓﻴﻪ ﺣﺪﻳﺚ‬
‫ﺃﻭﺭﺩﻩ ﰲ ﺃﻭﻟﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺛﻼﺛﺔ ﺃﺣﺎﺩﻳﺚ ﻳﺪﻭﺭ ﻋﻠﻴﻬﺎ ﺍﻹﺳﻼﻡ‪:‬‬
‫ﺣﺪﻳﺚ ﻋﻤﺮ‪  :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ‪. ‬‬
‫ﻭﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪  :‬ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ ‪. ‬‬
‫ﻭﺣﺪﻳﺚ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ‪  :‬ﺍﳊﻼﻝ ﺑﲔ ﻭﺍﳊﺮﺍﻡ ﺑﲔ ‪. ‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻦ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﺘﲔ ﻟﻠﻐﺎﻳﺔ؛ ﻭﻟﺬﻟﻚ ﺃﻥ ﻋﻤﻞ ﺍﳌﻜﻠﻒ ﺩﺍﺋﺮ ﻋﻠﻰ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ‪،‬‬
‫ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻬﻲ ﻫﺬﺍ ﻫﻮ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪ ،‬ﻭﻫﻨﺎﻙ ﺑﲔ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‬
‫ﻣﺸﺒﻬﺎﺕ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺜﻼﺙ ﻫﻲ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺣﺪﻳﺚ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ‪  ‬ﺍﳊﻼﻝ ﺑﲔ ﻭﺍﳊﺮﺍﻡ ﺑﲔ ﻭﺑﻴﻨﻬﻤﺎ ﺃﻣﻮﺭ‬
‫ﻣﺸﺘﺒﻬﺎﺕ ‪ ‬ﻭﰲ ﺭﻭﺍﻳﺔ‪" :‬ﻣﺸﺒﻬﺎﺕ" ﻭﺍﻟﻌﻤﻞ ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻤﻞ‪ ،‬ﺃﻭ ﻓﻌﻞ ﺍﻷﻣﺮ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻬﻲ ﻻ ﺑﺪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺑﻨﻴﺔ ﺣﱴ ﻳﻜﻮﻥ ﺻﺎﳊﹰﺎ‪.‬‬
‫ﻓﺮﺟﻊ ﺗﺼﺤﻴﺢ ﺫﻟﻚ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻫﻮ ﺍﻹﺗﻴﺎﻥ ﲟﺎ ﻓﺮﺽ ﺍﷲ‪ ،‬ﺃﻭ ﺍﻻﻧﺘﻬﺎﺀ ﻋﻤﺎ ﺣﺮﻡ ﺍﷲ ﺇﱃ ﻭﺟﻮﺩ ﺍﻟﻨﻴﺔ ﺍﻟﱵ‬
‫ﲡﻌﻞ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺻﺎﳊﹰﺎ ﻣﻘﺒﻮﻟﹰﺎ‪ ،‬ﰒ ﺇﻥ ﻣﺎ ﻓﺮﺽ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﺃﻭ ﻣﻦ ﺍﳌﺴﺘﺤﺒﺎﺕ‪ ،‬ﻭﻣﺎ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻓﺮﺽ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﺃﻭ ﻣﺎ ﺷﺮﻉ ﻣﻦ ﺍﳌﺴﺘﺤﺒﺎﺕ‪ ،‬ﻻ ﺑﺪ ﻓﻴﻪ ﻣﻦ ﻣﻴﺰﺍﻥ ﻇﺎﻫﺮ ﺣﱴ ﻳﺼﻠﺢ‬
‫ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻫﺬﺍ ﳛﻜﻤﻪ ﺣﺪﻳﺚ ‪ ‬ﻣﻦ ﻋﻤﻞ ﻋﻤﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ ‪ ‬ﻛﻤﺎ ﰲ ﺭﻭﺍﻳﺔ ﻣﺴﻠﻢ ﻟﻠﺤﺪﻳﺚ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﻫﺬﺍ ﺍﳊﺪﻳﺚ؛ ﺣﺪﻳﺚ ﺍﻷﻋﻤﺎﻝ ‪ ‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ‪ ‬ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﰲ ﻛﻞ ﺷﻲﺀ؛ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﰲ‬
‫ﺍﻣﺘﺜﺎﻝ ﺍﻷﻭﺍﻣﺮ‪ ،‬ﻭﰲ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻮﺍﻫﻲ‪ ،‬ﻭﰲ ﺗﺮﻙ ﺍﳌﺸﺘﺒﻬﺎﺕ‪ ،‬ﻭ‪‬ﺬﺍ ﻳﻌﻈﻢ ﻭﻗﻊ ﻫﺬﺍ ﺍﳊﺪﻳﺚ؛ ﻷﻥ ﺍﳌﺮﺀ‬
‫ﺍﳌﻜﻠﻒ ﰲ ﺃﻱ ﺣﺎﻟﺔ ﻳﻜﻮﻥ ﻋﻠﻴﻬﺎ ﻣﺎ ﺑﲔ ﺃﻣﺮ ﻳﺄﺗﻴﻪ؛ ﺇﻣﺎ ﺃﻣﺮ ﺇﳚﺎﺏ‪ ،‬ﺃﻭ ﺍﺳﺘﺤﺒﺎﺏ‪ ،‬ﻭﻣﺎ ﺑﲔ ‪‬ﻲ ﻳﻨﺘﻬﻲ ﻋﻨﻪ؛‬
‫‪‬ﻲ ﲢﺮﱘ‪ ،‬ﺃﻭ ‪‬ﻲ ﻛﺮﺍﻫﺔ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻣﺸﺘﺒﻬ‪‬ﺎ‪ ،‬ﻓﻴﺘﺮﻛﻪ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺻﺎﳊﹰﺎ ﺇﻻ ﺑﺈﺭﺍﺩﺓ ﻭﺟﻪ‬
‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻪ ﻭﻫﻲ ﺍﻟﻨﻴﺔ‪.‬‬
‫ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ‪ ‬ﺭﻭﻱ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﰲ ﺍﻟﺼﺤﻴﺢ ‪ ‬ﺇﳕﺎ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻨﻴﺔ‬
‫‪ ‬ﻭﺭﻭﻱ ‪ ‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺔ ‪ ‬ﺑﺄﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺃﻓﺮﺩ ﺍﻟﻌﻤﻞ ﺃﻭ ﺍﻟﻨﻴﺔ ﺃﺭﻳﺪ ‪‬ﺎ ﺍﳉﻨﺲ‪،‬‬
‫ﻓﺘﺘﻔﻖ ﺭﻭﺍﻳﺔ ﺍﻹﻓﺮﺍﺩ ﻣﻊ ﺭﻭﺍﻳﺔ ﺍﳉﻤﻊ‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ ‪ ‬ﻫﺬﺍ ﻓﻴﻪ ﺣﺼﺮ؛‬
‫ﻷﻥ ﻟﻔﻆ "ﺇﳕﺎ" ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﳊﺼﺮ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﺍﳊﺼﺮ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻋﻤﺎﻝ ﳏﺼﻮﺭﺓ ﰲ‬
‫؟ ﻷﻧﻪ ﺣﺼﺮ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪،‬‬ ‫‪‬‬ ‫ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‬ ‫‪‬‬ ‫ﺍﻟﻨﻴﺎﺕ‪ ،‬ﻭﳍﺬﺍ ﻧﻈﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﻘﻮﻟﻪ‪:‬‬
‫‪‬‬ ‫ﻓﻘﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺇﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‬
‫ﻳﻌﲏ‪ :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻗﻮﻋﻬﺎ ﻣﻘﺒﻮﻟﺔ‪ ،‬ﺃﻭ ﺻﺤﻴﺤﺔ ﺑﺎﻟﻨﻴﺔ‪.‬‬
‫ﻳﻌﲏ‪ :‬ﻭﺇﳕﺎ ﻳﺜﺎﺏ ﺍﳌﺮﺀ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻋﻤﻠﻪ ﲟﺎ ﻧﻮﺍﻩ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﳉﻤﻠﺔ‬ ‫‪‬‬ ‫ﺇﳕﺎ ﻻﻣﺮﺉ ﻣﺎ ﻧﻮﻯ‬ ‫‪‬‬ ‫ﻭ‬
‫ﺍﻷﻭﱃ ﻣﺘﻌﻠﻘﺔ ﺑﺼﺤﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻳﺮﺍﺩ ‪‬ﺎ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ‪ ‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ‪ ‬ﺍﻟﺒﺎﺀ ﻫﻨﺎ‬
‫ﻟﻠﺴﺒﺒﻴﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺗﻘﺒﻞ‪ ،‬ﺃﻭ ﺗﻘﻊ ﺻﺤﻴﺤﺔ ﺑﺴﺒﺐ ﺍﻟﻨﻴﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﺗﺄﺻﻴﻠﹰﺎ ﻟﻘﺎﻋﺪﺓ ﻋﺎﻣﺔ‪.‬‬
‫‪‬‬ ‫ﻗﺎﻝ‪  :‬ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ ‪ ‬ﺍﻟﻼﻡ ﻫﺬﻩ ﻻﻡ ﺍﳌﻠﻜﻴﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﺜﻞ ﺍﻟﱵ ﺟﺎﺀﺕ ﰲ ﻗﻮﻟﻪ ‪-‬ﺗﻌﺎﱃ‪:-‬‬
‫‪         ‬ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ ‪ ‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺛﻮﺍﺏ ﻋﻤﻠﻪ ﻣﺎ ﻧﻮﺍﻩ‪،‬‬
‫ﻫﺬﺍ ﻗﻮﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ‪ ‬ﻫﺬﺍ ﺭﺍﺟﻊ ﺇﱃ ﺃﻥ ﺍﻟﺒﺎﺀ‬
‫‪‬‬ ‫ﺳﺒﺒﻴﺔ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﺳﺒﺐ ﺍﻟﻌﻤﻞ ﻻ ﺳﺒﺐ ﻗﺒﻮﻟﻪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻷﻧﻨﺎ ﻻ ﳓﺘﺎﺝ ﻣﻊ ﻫﺬﺍ ﺇﱃ ﺗﻘﺪﻳﺮ‪ ،‬ﻓﻘﻮﻟﻪ‪:‬‬
‫ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ‪ ‬ﻳﻌﲏ‪ :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺴﺒﺐ ﺍﻟﻨﻴﺎﺕ‪ ،‬ﻓﻤﺎ ﻣﻦ ﻋﻤﻞ ﻳﻌﻤﻠﻪ ﺃﺣﺪ ﺇﻻ ﻭﻟﻪ ﺇﺭﺍﺩﺓ ﻭﻗﺼﺪ‬
‫ﻓﻴﻪ ﻭﻫﻲ ﺍﻟﻨﻴﺔ‪.‬‬
‫ﻓﻤﻨﺸﺄ ﺍﻷﻋﻤﺎﻝ؛ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺻﺎﳊﺔ ﺃﻭ ﻓﺎﺳﺪﺓ‪ ،‬ﻃﺎﻋﺔ ﺃﻭ ﻏﲑ ﻃﺎﻋﺔ‪ ،‬ﺇﳕﺎ ﻣﻨﺸﺆﻫﺎ ﺇﺭﺍﺩﺓ ﺍﻟﻘﻠﺐ ﳍﺬﺍ‬
‫ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻘﻠﺐ ﻋﻤﻠﹰﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﻧﻔﺎﺫﻩ ﺗﺎﻣﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻤﻞ ﻳﻘﻊ ﻓﻴﻜﻮﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻋﻠﻰ ﻫﺬﺍ‪  :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ‪ ‬ﻳﻌﲏ‪ :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺻﺪﻭﺭﻫﺎ ﻭﺣﺼﻮﳍﺎ ﺑﺴﺒﺐ ﻧﻴﺔ‬
‫ﻣﻦ ﺃﺻﺪﺭﻫﺎ‪ ،‬ﺑﺴﺒﺐ ﺇﺭﺍﺩﺓ ﻗﻠﺒﻪ ﻭﻗﺼﺪﻩ ﳍﺬﺍ ﺍﻟﻌﻤﻞ‪.‬‬
‫‪ ‬ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ ‪ ‬ﻫﺬﺍ ﻓﻴﻪ ﺃﻥ ﻣﺎ ﳛﺼﻞ ﻟﻠﻤﺮﺀ ﻣﻦ ﻋﻤﻠﻪ ﻣﺎ ﻧﻮﺍﻩ ﻧﻴﺔ ﺻﺤﻴﺤﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﺍﻟﻨﻴﺔ ﺻﺎﳊﺔ ﺻﺎﺭ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺻﺎﳊﹰﺎ‪ ،‬ﻓﺼﺎﺭ ﻟﻪ ﺫﻟﻚ ﺍﻟﻌﻤﻞ‪.‬‬
‫ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﺻﺢ؛ ﻭﺫﻟﻚ ﻷﻥ ﺗﻘﺮﻳﺐ ﻣﺒﻌﺚ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺃ‪‬ﺎ ﺭﺍﺟﻌﺔ ﻟﻌﻤﻞ ﺍﻟﻘﻠﺐ‪ ،‬ﻫﺬﺍ ﻟﻴﺲ ﻫﻮ‬
‫ﺍﳌﺮﺍﺩ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻣﻦ ﺳﻴﺎﻗﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻨﻴﺔ ﻟﻠﻌﻤﻞ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﻴﺔ ﻫﻲ ﺍﳌﺼﺤﺤﺔ ﻟﻠﻌﻤﻞ‪،‬‬
‫‪‬‬ ‫ﻭﻫﺬﺍ ﻓﻴﻪ ﻭﺿﻮﺡ؛ ﻷﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  -‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ‬
‫ﺑﻴﺎﻥ ﳌﺎ ﺗﻄﻠﺒﻪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻻ ﳌﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻮﺍﻗﻊ‪.‬‬
‫ﻓﻠﻬﺬﺍ ﻧﻘﻮﻝ‪ :‬ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺍﻟﺘﻔﺴﲑﻳﻦ ﺃﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  -‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ‪ ‬ﻳﻌﲏ‪:‬‬
‫ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺻﺤﺔ ﻭﻗﺒﻮﻟﹰﺎ ﺃﻭ ﻓﺴﺎﺩ‪‬ﺍ ﺑﺴﺒﺐ ﺍﻟﻨﻴﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﻻﻣﺮﺉ ﻣﻦ ﻋﻤﻠﻪ ﺛﻮﺍﺑ‪‬ﺎ ﻭﺃﺟﺮ‪‬ﺍ ﻣﺎ ﻧﻮﺍﻩ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﺎﻷﻋﻤﺎﻝ ﻣﺎ ﻫﻲ؟‬
‫ﺍﻷﻋﻤﺎﻝ ﲨﻊ ﻋﻤﻞ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﻪ ﻫﻨﺎ ﻣﺎ ﻳﺼﺪﺭ ﻋﻦ ﺍﳌﻜﻠﻒ‪ ،‬ﻭﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻷﻗﻮﺍﻝ ﻓﻠﻴﺲ ﺍﳌﻘﺼﻮﺩ‬
‫ﺑﺎﻟﻌﻤﻞ ﻗﺴﻴﻢ ﺍﻟﻘﻮﻝ‪ ،‬ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻻﻋﺘﻘﺎﺩ ﻗﺴﻴﻢ ﺍﻟﻘﻮﻝ ﻭﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﻫﻨﺎ ﻛﻞ ﻣﺎ ﻳﺼﺪﺭ ﻋﻦ‬
‫ﺍﳌﻜﻠﻒ ﻣﻦ ﺃﻗﻮﺍﻝ ﻭﺃﻋﻤﺎﻝ‪ ،‬ﻗﻮﻝ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻋﻤﻞ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻋﻤﻞ ﺍﳉﻮﺍﺭﺡ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻛﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻹﳝﺎﻥ؛ ﻷﻥ ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ‪ ،‬ﻗﻮﻝ‬ ‫‪‬‬ ‫ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‬ ‫‪‬‬ ‫ﻓﻴﺪﺧﻞ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﻘﻠﺐ ﻭﻋﻤﻞ ﺍﻟﻘﻠﺐ ﻭﻋﻤﻞ ﺍﳉﻮﺍﺭﺡ‪ ،‬ﻓﻘﻮﻟﻪ‪  :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ‪ ‬ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﲨﻴﻊ‬
‫ﺃﻧﻮﺍﻉ ﻣﺎ ﻳﺼﺪﺭ ﻣﻦ ﺍﳌﻜﻠﻒ‪.‬‬
‫ﻃﺒﻌ‪‬ﺎ ﻫﺬﺍ ﺍﻟﻌﻤﻮﻡ ﻋﻤﻮﻡ ﻣﺮﺍﺩ ﺑﻪ ﺇﱃ ﺍﳋﺼﻮﺹ؛ ﻷﻥ ﺍﻟﻌﻤﻮﻡ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻋﺎﻡ ﺑﺎﻕ‬
‫ﻋﻠﻰ ﻋﻤﻮﻣﻪ‪ ،‬ﻭﻋﺎﻡ ﺩﺧﻠﻪ ﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﻭﻋﺎﻡ ﻣﺮﺍﺩ ﺑﻪ ﺇﱃ ﺍﳋﺼﻮﺹ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻠﻔﻆ ﻋﺎﻣ‪‬ﺎ‪ ،‬ﻭﻳﺮﺍﺩ ﺑﻪ‬
‫ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ‪.‬‬
‫ﻭﻫﻨﺎ ﻻ ﻳﺪﺧﻞ ﰲ ﺍﻷﻋﻤﺎﻝ ﰲ ﻗﻮﻟﻪ‪  :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ‪ ‬ﻻ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻻ ﺗﺸﺘﺮﻁ‬
‫ﳍﺎ ﺍﻟﻨﻴﺔ ﻣﺜﻞ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺮﻭﻙ‪ ،‬ﻭﺇﺭﺟﺎﻉ ﺍﳌﻈﺎﱂ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﺗﻄﻬﲑ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪ ،‬ﻳﻌﲏ‪ :‬ﳑﺎ ﻻ‬
‫ﻳﺸﺘﺮﻁ ﻟﻪ ﺍﻟﻨﻴﺔ؛ ﻷﻧﻪ ﺗﺮﻙ ﻭﳓﻮﻩ‪ ،‬ﻭﺍﻟﻨﻴﺔ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﻣﺪﺍﺭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﻟﻨﻴﺔ‪ :‬ﻗﺼﺪ ﺍﻟﻘﻠﺐ ﻭﺇﺭﺍﺩﺗﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﻠﻨﺎ‪ :‬ﺍﻟﻨﻴﺔ ﻗﺼﺪ ﺍﻟﻘﻠﺐ ﻭﺇﺭﺍﺩﺗﻪ ﻋﻠﻘﻨﺎﻫﺎ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻓﺎﻟﻨﻴﺔ ﺇﺫﹰﺍ ﻟﻴﺲ ﳏﻠﻬﺎ ﺍﻟﻠﺴﺎﻥ ﻭﻻ ﺍﳉﻮﺍﺭﺡ‪ ،‬ﻭﺇﳕﺎ‬
‫ﳏﻠﻬﺎ ﺍﻟﻘﻠﺐ ﻧﻮﻯ ﻳﻌﲏ‪ :‬ﻗﺼﺪ ﺑﻘﻠﺒﻪ ﻭﺃﺭﺍﺩ ﺑﻘﻠﺒﻪ ﻫﺬﺍ ﺍﻟﺸﻲﺀ‪.‬‬
‫ﻓﺎﻷﻋﻤﺎﻝ ﻣﺸﺮﻭﻃﺔ ﺑﺈﺭﺍﺩﺓ ﺍﻟﻘﻠﺐ ﻭﻗﺼﺪﻩ‪ ،‬ﻓﺄﻱ ﺇﺭﺍﺩﺓ ﻭﻗﺼﺪ ﻫﺬﻩ ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﺇﺭﺍﺩﺓ ﻭﺟﻪ ﺍﷲ ‪-‬ﺟﻞ‬
‫‪‬‬ ‫ﻭﻋﻼ‪ -‬ﺑﺬﻟﻚ؛ ﻭﳍﺬﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻳﺄﰐ ﻣﻌﲎ ﺍﻟﻨﻴﺔ ﺑﻠﻔﻆ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻻﺑﺘﻐﺎﺀ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫‪   ‬‬ ‫‪    ‬‬ ‫‪‬‬ ‫ﻭﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪:‬‬ ‫‪    ‬‬

‫‪    ‬‬ ‫ﻭﳓﻮ ﺫﻟﻚ‬ ‫‪       ‬‬

‫‪   ‬‬ ‫‪       ‬ﻳﺮﻳﺪ ﻳﻌﲏ‪ :‬ﻳﻨﻮﻱ ﻳﻄﻠﺐ ﻭﻳﻘﺼﺪ‪ ،‬ﻫﺬﻩ ﻫﻲ ﺍﻟﻨﻴﺔ‬
‫‪    ‬ﻫﺬﻩ ﺍﻟﻨﻴﺔ‪.‬‬
‫‪       ‬ﻭﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ‪-‬ﺟﻞ‬ ‫‪‬‬ ‫ﺃﻭ ﻟﻔﻆ ﺍﻻﺑﺘﻐﺎﺀ ﻛﻘﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪                ‬‬ ‫ﻭﻋﻼ‪:-‬‬
‫‪.              ‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻓﺈﺫﹰﺍ ﰲ ﺍﻟﻨﺼﻮﺹ ﻳﻜﺜﺮ ﻭﺭﻭﺩ ﺍﻟﻨﻴﺔ ﺑﻠﻔﻆ ﺃﻭﻟﹰﺎ‪ :‬ﺍﻹﺭﺍﺩﺓ ﺇﺭﺍﺩﺓ ﺍﻟﻘﻠﺐ‪ ،‬ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﺑﻠﻔﻆ ﺍﻻﺑﺘﻐﺎﺀ‪ ،‬ﺃﻭ ﺑﻠﻔﻆ‬
‫ﺍﻹﺳﻼﻡ؛ ﺇﺳﻼﻡ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻮﺟﻪ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺍﻟﻨﻴﺔ ﰲ ﻛﻼﻡ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻭ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺑﻌﺎﻣﺔ‬
‫ﻳﺮﺍﺩ ‪‬ﺎ ﺃﺣﺪ ﻣﻌﻨﻴﲔ‪ :‬ﺍﳌﻌﲎ ﺍﻷﻭﻝ‪ :‬ﻧﻴﺔ ﻣﺘﺠﻬﺔ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﺍﳌﻌﲎ ﺍﻟﺜﺎﱏ‪ :‬ﻧﻴﺔ ﻣﺘﺠﻬﺔ ﻟﻠﻤﻌﺒﻮﺩ‪.‬‬
‫ﻓﺎﻟﻨﻴﺔ ﻗﺴﻤﺎﻥ‪:‬‬
‫ﻧﻴﺔ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻧﻴﺔ ﻣﺘﻌﻠﻘﺔ ﺑﺎﳌﻌﺒﻮﺩ‪ ،‬ﻓﺄﻣﺎ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻓﻬﻲ ﺍﻟﱵ ﻳﺴﺘﻌﻤﻠﻬﺎ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻷﺣﻜﺎﻡ‬
‫ﺣﲔ ﻳﺄﺗﻮﻥ ﺇﱃ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻨﻴﺔ‪ ،‬ﻳﻘﺼﺪﻭﻥ ﺑﺬﻟﻚ ﺍﻟﻨﻴﺔ ﺍﳌﺘﻮﺟﻬﺔ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﻫﻲ ﲤﻴﻴﺰ ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ‪.‬‬
‫ﲤﻴﻴﺰ ﺍﻟﺼﻼﺓ ﻋﻦ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﲤﻴﻴﺰ ﺍﻟﺼﻼﺓ ﺍﳌﻔﺮﻭﺿﺔ ﻋﻦ ﺍﻟﻨﻔﻞ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﳝﻴﺰ ﺍﻟﻘﻠﺐ ﻓﻴﻤﺎ ﻳﺄﰐ ﻣﺎ ﺑﲔ ﻋﺒﺎﺩﺓ‬
‫ﻭﻋﺒﺎﺩﺓ‪ ،‬ﺃﺗﻰ ﺍﳌﺴﺠﺪ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺮﻛﻊ ﺭﻛﻌﺘﲔ‪ ،‬ﻣﻴﺰ ﻗﻠﺒﻪ ﻫﺎﺗﲔ ﺍﻟﺮﻛﻌﺘﲔ ﻫﻞ ﻫﻲ ﺭﻛﻌﺘﺎ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﺃﻭ‬
‫ﻫﻲ ﺭﻛﻌﺘﺎ ﺭﺍﺗﺒﺔ؟ ﺃﻭ ﻫﻞ ﻫﻲ ﺭﻛﻌﺘﺎ ﺍﺳﺘﺨﺎﺭﺓ؟ ﺇﱃ ﺁﺧﺮﻩ‪ ...‬ﻓﺘﻤﻴﻴﺰ ﺍﻟﻘﻠﺐ ﻣﺎ ﺑﲔ ﻋﺒﺎﺩﺓ ﻭﻋﺒﺎﺩﺓ ﻫﺬﻩ ﻫﻲ‬
‫ﺍﻟﻨﻴﺔ ﺍﻟﱵ ﻳﺘﻜﻠﻢ ﻋﻨﻬﺎ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﻔﻘﻬﻴﺔ ﻭﻫﻲ ﺍﻟﻨﻴﺔ ﺍﳌﺘﻮﺟﻬﺔ ﻟﻠﻌﺒﺎﺩﺓ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱏ ‪ :‬ﺍﻟﻨﻴﺔ ﺍﳌﺘﻮﺟﻬﺔ ﻟﻠﻤﻌﺒﻮﺩ‪ ،‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﱵ ﻳﺘﺤﺪﺙ ﻋﻨﻬﺎ ﺑﺎﺳﻢ ﺍﻹﺧﻼﺹ‪ :‬ﺇﺧﻼﺹ‬
‫ﺍﻟﻘﻠﺐ‪ ،‬ﺇﺧﻼﺹ ﺍﻟﻨﻴﺔ‪ ،‬ﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻫﻲ ﺍﻟﱵ ﺗﺴﺘﻌﻤﻞ ﻛﺜﲑ‪‬ﺍ ﺑﻠﻔﻆ ﺍﻟﻨﻴﺔ ﻭﺍﻹﺧﻼﺹ‬
‫ﻭﺍﻟﻘﺼﺪ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﴰﻞ ﻧﻮﻋﻲ ﺍﻟﻨﻴﺔ‪ :‬ﺍﻟﻨﻴﺔ ﺍﻟﱵ ﺗﻮﺟﻬﺖ ﻟﻠﻤﻌﺒﻮﺩ‪ ،‬ﻭﺍﻟﻨﻴﺔ ﺍﻟﱵ ﺗﻮﺟﻬﺖ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻓـ ‪ ‬ﺇﳕﺎ‬
‫ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ‪ ‬ﻳﻌﲏ‪ :‬ﺇﳕﺎ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺗﻘﻊ ﺻﺤﻴﺤﺔ‪ ،‬ﺃﻭ ﻣﻘﺒﻮﻟﺔ ﺑﺴﺒﺐ ﺍﻟﻨﻴﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻟﻨﻴﺔ ﺍﻟﱵ ﲤﻴﺰ ﺍﻟﻌﺒﺎﺩﺓ‬
‫ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ ﺃﻭﻻ‪.‬‬
‫ﻭﺍﻟﻨﻴﺔ ﺍﻟﱵ ﻫﻲ ﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻠﻤﻌﺒﻮﺩ‪ ،‬ﻭﻫﻮ ﺍﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪ -‬ﻓﻠﻬﺬﺍ ﻻ ﻳﺼﻠﺢ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﺍﻟﻨﻴﺔ ﻫﻨﺎ‬
‫ﻫﻲ ﺍﻟﻨﻴﺔ ﺍﻟﱵ ﲟﻌﲎ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﻧﻘﻮﻝ‪ :‬ﺇﻥ ﻛﻼﻡ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻟﻨﻴﺎﺕ ﱂ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﻻ ﺍﻟﻘﺴﻢ‬
‫ﺍﻟﺜﺎﱐ‪ ،‬ﻓﺈﻥ ﲢﻘﻴﻖ ﺍﳌﻘﺎﻡ ﺍﻧﻘﺴﺎﻡ ﺍﻟﻨﻴﺔ ﺇﱃ ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ ‪-‬ﻛﻤﺎ ﺃﻭﺿﺤﺖ ﻟﻜﻢ‪.-‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ ‪ ‬ﻳﻌﲏ‪ :‬ﻫﺬﺍ ﺣﺼﺮ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ‬
‫ﻣﻦ ﻋﻤﻠﻪ ﺛﻮﺍﺑ‪‬ﺎ ﻭﺃﺟﺮ‪‬ﺍ ﳌﺎ ﻧﻮﺍﻩ ﺑﻌﻤﻠﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻧﻮﻯ ﺑﻌﻤﻠﻪ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﺧﻠﺺ ﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻣﺮﻳﺪﺍ ﻭﺟﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﻌﻤﻠﻪ ﺻﺎﱀ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻤﻠﻪ ﻟﻠﺪﻧﻴﺎ ﻓﻌﻤﻠﻪ ﻓﺎﺳﺪ؛ ﻷﻧﻪ ﻟﻠﺪﻧﻴﺎ‪.‬‬
‫‪     ‬‬ ‫ﻭﻫﺬﺍ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﺇﺧﻼﺹ ﺍﻟﺪﻳﻦ ﷲ ‪-‬ﺟﻞ ﻋﻼ‪:-‬‬
‫‪   ‬‬ ‫‪    ‬ﻳﻌﲏ‪ :‬ﺍﻟﺪﻳﻦ ﻳﻘﻊ ﻋﻠﻰ ﻧﻴﺔ ﺍﻹﺧﻼﺹ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.   ‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﺑﻴﺎﻥ ﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻛﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﰲ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺍﻟﺼﺤﻴﺢ‪  :‬ﺃﻧﺎ ﺃﻏﲎ ﺍﻟﺸﺮﻛﺎﺀ ﻋﻦ ﺍﻟﺸﺮﻙ‪ ،‬ﻣﻦ ﻋﻤﻞ ﻋﻤﻠﹰﺎ ﺃﺷﺮﻙ ﻓﻴﻪ ﻣﻌﻲ‬
‫ﻓﻬﻮ‬ ‫‪‬‬ ‫ﻭﰲ ﻟﻔﻆ ﺁﺧﺮ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪:‬‬ ‫‪‬‬ ‫ﻏﲑﻱ ﺗﺮﻛﺘﻪ ﻭﺷﺮﻛﻪ‬
‫ﻟﻠﺬﻱ ﺃﺷﺮﻙ‪ ،‬ﻭﺃﻧﺎ ﻣﻨﻪ ﺑﺮﻱﺀ ‪. ‬‬
‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻤﻞ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺧﺎﻟﺼ‪‬ﺎ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺣﱴ ﻳﻜﻮﻥ ﻣﻘﺒﻮﻟﹰﺎ‪ ،‬ﻭﻳﺆﺟﺮ ﻋﻠﻴﻪ‬
‫ﺍﻟﻌﺒﺪ‪ ،‬ﺇﺫﺍ ﻭﺻﻠﻨﺎ ﺇﱃ ﻫﺬﺍ ﻓﻤﻌﻨﺎﻩ ﺃﻥ ﻣﻦ ﻋﻤﻞ ﻋﻤﻠﹰﺎ‪ ،‬ﻭﺩﺧﻞ ﰲ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﻧﻴﺔ ﻏﲑ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﺑﺬﻟﻚ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻤﻞ ﺑﺎﻃﻞ ﻟﻘﻮﻟﻪ‪  :‬ﻣﻦ ﻋﻤﻞ ﻋﻤﻠﹰﺎ ﺃﺷﺮﻙ ﻓﻴﻪ ﻣﻌﻲ ﻏﲑﻱ ﺗﺮﻛﺘﻪ ﻭﺷﺮﻛﻪ ‪  ‬ﻓﻬﻮ‬
‫ﻟﻠﺬﻱ ﺃﺷﺮﻙ ‪  ‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ ‪. ‬‬
‫ﻭﻫﺬﻩ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﺬﻟﻚ ﺍﻟﻌﻤﻞﹺ ﺍﻟﻌﻤﻞﹶ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ ﺃﺻﻞ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺃﻭ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺃﻭ‬
‫ﻏﻴ‪‬ﺮ ﻧﻴﺘﻪ ﺑﻌﺪ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﳛﺘﻤﻞ ﻫﺬﺍ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻳﻀﺎ ﰲ ﺑﻌﻀﻬﺎ ﷲ‪ ،‬ﻭﰲ ﺑﻌﻀﻬﺎ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻓﻤﺎ ﺍﳌﺮﺍﺩ؟‬
‫ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺃﻥ ﺍﻟﻌﻤﻞ ﺇﺫﺍ ﺧﺎﻟﺘﻄﻪ ﻧﻴﺔ ﻓﺎﺳﺪﺓ‪ ،‬ﻳﻌﲏ‪ :‬ﺭﻳﺎﺀ ﻧﻮﻯ ﻟﻠﺨﻠﻖ‪ ،‬ﺃﻭ ﲰﻌﺔ‪ ،‬ﻓﺈﻧﻪ‬
‫ﺇﻥ ﺃﻧﺸﺄ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻠﺨﻠﻖ ﻓﻬﻲ ﺑﺎﻃﻠﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﺻﻠﻰ ﺩﺧﻞ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻻ ﻹﺭﺍﺩﺓ ﺍﻟﺼﻼﺓ؛ ﻭﻟﻜﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺮﺍﻩ‬
‫ﻓﻼﻥ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﺼﻼﺓ ﺑﺎﻃﻠﺔ‪.‬‬
‫ﻭﻫﻮ ﻣﺸﺮﻙ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪  :‬ﻣﻦ ﺻﻠﻰ ﻳﺮﺍﺋﻲ ﻓﻘﺪ ﺃﺷﺮﻙ‪ ،‬ﻭﻣﻦ ﺻﺎﻡ ﻳﺮﺍﺋﻲ ﻓﻘﺪ ﺃﺷﺮﻙ‪ ،‬ﻭﻣﻦ‬
‫ﺗﺼﺪﻕ ﻳﺮﺍﺋﻲ ﻓﻘﺪ ﺃﺷﺮﻙ ‪ ‬ﻳﻌﲏ‪ :‬ﺣﲔ ﺃﻧﺸﺄ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺍﺣﺪﺓ ﺃﻧﺸﺄﻫﺎ ﻳﺮﺍﺋﻲ‪ ،‬ﻭﺇﻻ ﻓﺈﻥ ﺇﻧﺸﺎﺀ ﺍﳌﺴﻠﻢ ﻋﺒﺎﺩﺍﺗﻪ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﲨﻴﻌ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺮﻳﺎﺀ ﻫﺬﺍ ﻏﲑ ﻣﺘﺼﻮﺭ‪ ،‬ﻭﺇﳕﺎ ﻳﻘﻊ ﺍﻟﺮﻳﺎﺀ ﺭﲟﺎ ﰲ ﺑﻌﺾ ﻋﺒﺎﺩﺍﺕ ﺍﳌﺴﻠﻢ؛ ﺇﻣﺎ ﰲ ﺃﻭﳍﺎ‪ ،‬ﻭﺇﻣﺎ ﰲ‬
‫ﺃﺛﻨﺎﺋﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺮﻳﺎﺀ ﺍﻟﺘﺎﻡ ﰲ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﺘﺼﻮﺭ ﻣﻦ ﻣﺴﻠﻢ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ‪،‬‬
‫‪         ‬ﻭﻗﻮﻟﻪ ﰲ‬ ‫‪‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﻭﺻﻔﻬﻢ‪:‬‬
‫‪   ‬ﻳﻌﲏ‪ :‬ﺬﺍ ﺃﻥ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻧﻴﺔ ﺍﺑﺘﺪﺃ ‪‬ﺎ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ‬ ‫‪‬‬ ‫ﻭﺻﻒ ﺍﻟﻜﻔﺎﺭ‪:‬‬
‫ﺗﻜﻮﻥ ﺑﺎﻃﻠﺔ‪ :‬ﺻﻼﺗﻪ ﺑﺎﻃﻠﺔ‪ ،‬ﺻﻴﺎﻣﻪ ﺑﺎﻃﻞ‪ ،‬ﻭﺻﺪﻗﺘﻪ ﺑﺎﻃﻠﺔ‪ ،‬ﻧﻮﻯ ﺑﺎﻟﻌﻤﻞ ﻏﲑ ﻭﺟﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.-‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﳛﺪﺙ ﺗﻐﻴﲑ ﺍﻟﻨﻴﺔ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻫﺬﺍ ﻟﻪ ﺣﺎﻻﻥ ‪ :‬ﺍﳊﺎﻝ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﻳﺒﻄﻞ ﻧﻴﺘﻪ‬
‫ﺍﻷﺻﻠﻴﺔ‪ ،‬ﻭﳚﻌﻞ ﺍﻟﻌﺒﺎﺩﺓ ﳍﺬﺍ ﺍﳌﺨﻠﻮﻕ‪ ،‬ﻓﻬﺬﺍ ﺣﻜﻤﻪ ﻛﺎﻷﻭﻝ ﻣﻦ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻓﺴﺪﺕ؛ ﻷﻧﻪ ﺃﺑﻄﻞ ﻧﻴﺘﻬﺎ‪،‬‬
‫ﻭﺟﻌﻠﻬﺎ ﻟﻠﻤﺨﻠﻮﻕ‪ ،‬ﻓﻨﻮﻯ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ ﺃﻥ ﺍﻟﺼﻼﺓ ﻫﺬﻩ ﻟﻔﻼﻥ‪ ،‬ﻓﺘﺒﻄﻞ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﺍﳊﺎﻝ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺃﻥ ﻳﺰﻳﺪ ﰲ ﺍﻟﺼﻼﺓ ﻣﻦ ﻷﺟﻞ ﺭﺅﻳﺔ ﺃﺣﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﻳﻌﲏ‪ :‬ﻳﺮﺍﻩ ﺃﺣﺪ ﻃﻠﺒﺔ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﻳﺮﺍﻩ ﻭﺍﻟﺪﻩ‪ ،‬ﺃﻭ ﻳﺮﺍﻩ ﻛﺒﲑ ﺍﻟﻘﻮﻡ‪ ،‬ﺃﻭ ﻳﺮﺍﻩ ﺇﻣﺎﻡ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺒﺪﻝ ﺃﻥ ﻳﺴﺒﺢ ﺛﻼﺙ ﺗﺴﺒﻴﺤﺎﺕ ﺃﻃﺎﻝ ﰲ‬
‫ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﺍﻟﺮﻛﻮﻉ ﻋﺒﺎﺩﺓ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﺄﻃﺎﻝ ﻋﻠﻰ ﺧﻼﻑ ﻋﺎﺩﺗﻪ ﻷﺟﻞ ﺭﺅﻳﺔ ﻫﺬﺍ ﺍﻟﺮﺍﺋﻲ‪.‬‬
‫‪‬‬ ‫ﻓﻬﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﺰﺍﺋﺪ ﺍﻟﺬﻱ ﻧﻮﻯ ﺑﻪ ﺍﳌﺨﻠﻮﻕ ﻳﺒﻄﻞ؛ ﻷﻥ ﻧﻴﺘﻪ ﻓﻴﻪ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻭ ‪ ‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‬
‫ﻟﻜﻦ ﺃﺻﻞ ﺍﻟﻌﻤﻞ ﺻﺎﱀ؛ ﻷﻥ ﻫﺬﻩ ﺍﻟﻨﻴﺔ ﻣﺎ ﻋﺮﺿﺖ ﻷﺻﻞ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺇﳕﺎ ﻋﺮﺿﺖ ﻟﺰﻳﺎﺩﺓ ﰲ ﺑﻌﻀﻪ ﺃﻃﺎﻝ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﺃﻭ ﺇﻣﺎﻡ ﺃﻃﺎﻝ ﺍﻟﻘﺮﺍﺀﺓ؛ ﻷﻥ ﺣﺴﻦ ﺻﻮﺗﻪ ﻟﺮﺅﻳﺔ ﺇﱃ ﺍﳋﻠﻖ‪ ،‬ﺃﻭ ﻷﻥ ﻭﺭﺍﺀﻩ ﻓﻼﻥ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻓﻼ ﻳﺒﻄﻞ ﺃﺻﻞ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺇﳕﺎ ﻣﺎ ﺯﺍﺩ ﻓﻴﻪ ﻷﺟﻞ ﺍﳋﻠﻖ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﺸﺮﻛﹰﺎ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ‪ ،‬ﻭﻫﻮ‬
‫ﺍﻟﺮﻳﺎﺀ ‪-‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،-‬ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪.‬‬
‫ﻭﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻳﻌﺮﺽ ﻟﻪ ﺣﺐ ﺍﻟﺜﻨﺎﺀ‪ ،‬ﻭﺣﺐ ﺍﻟﺬﻛﺮ ﺑﻌﺪ ﲤﺎﻡ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻋﻤﻞ ﺍﻟﻌﺒﺎﺩﺓ ﷲ‪ ،‬ﺻﻠﻰ ﷲ‪،‬‬
‫ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﷲ‪ ،‬ﻭﺻﺎﻡ ﷲ‪ ،‬ﺻﺎﻡ ﺍﻟﻨﻮﺍﻓﻞ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﳐﻠﺼ‪‬ﺎ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺭﺃﻯ ﻣﻦ ﻳﺜﲏ ﻋﻠﻴﻪ‪ ،‬ﻓﺴﺮﻩ‬
‫ﺫﻟﻚ‪ ،‬ﻭﺭﻏﺐ ﰲ ﺍﳌﺰﻳﺪ ﰲ ﺩﺍﺧﻠﻪ‪ ،‬ﻓﻬﺬﺍ ﻻ ﳜﺮﻡ ﺃﺻﻞ ﺍﻟﻌﻤﻞ؛ ﻷﻧﻪ ﻧﻮﺍﻩ ﷲ‪ ،‬ﻭﱂ ﻳﻜﻦ ﰲ ﺃﺛﻨﺎﺋﻪ ﻓﻴﻜﻮﻥ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺷﺮﻛﺎ‪ ،‬ﺇﳕﺎ ﻭﻗﻊ ﺑﻌﺪ ﲤﺎﻣﻪ‪ ،‬ﻓﻬﺬﺍ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ‪ ‬ﺗﻠﻚ ﻋﺎﺟﻞ ﺑﺸﺮﻯ ﺍﳌﺆﻣﻦ ﺃﻥ ﻳﺴﻤﻊ ﺛﻨﺎﺀ ﺍﻟﻨﺎﺱ‬
‫ﻋﻠﻴﻪ ﻟﻌﺒﺎﺩﺗﻪ ﻭﻫﻮ ﱂ ﻳﻘﺼﺪ ﰲ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻋﻤﻠﻪ ﺃﻥ ﻳﺜﲏ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ‪ ‬ﻫﺬﻩ ﺛﻼﺛﺔ ﺃﺣﻮﺍﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﺎﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﺘﻌﻠﻖ ‪‬ﺎ ﻧﻴﺔ ﻣﻊ ﻧﻴﺘﻬﺎ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻰ ﻗﺴﻤﲔ ﺃﻳﻀﺎ‪ ،‬ﺍﻷﻭﻝ‪:‬‬
‫ﺃﻋﻤﺎﻝ ﳚﺐ ﺃﻻ ﻳﺮﻳﺪ ‪‬ﺎ‪ ،‬ﻭﺃﻻ ﻳﻌﺮﺽ ﻟﻘﻠﺒﻪ ﻓﻴﻬﺎ ﺛﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ﺃﺻﻼ‪ ،‬ﻭﻫﺬﻩ ﺃﻛﺜﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻷﻋﻤﺎﻝ‬
‫ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻋﺒﺎﺩﺍﺕ ﺣﺾ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺎﺭﻉ ﺑﺬﻛﺮ ﺛﻮﺍ‪‬ﺎ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻣﺜﻞ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺣﺾ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﺸﺎﺭﻉ ﺑﺬﻛﺮ ﺛﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻣﻦ ﺳﺮﻩ ﺃﻥ ﻳﺒﺴﻂ ﻟﻪ ﰲ ﺭﺯﻗﻪ‪ ،‬ﻭﻳﻨﺴﺄ ﻟﻪ‬
‫ﰲ ﺃﺛﺮﻩ‪ ،‬ﻓﻠﻴﺼﻞ ﺭﲪﻪ ‪ ‬ﻓﺤﺾ ﻋﻠﻰ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺑﺬﻛﺮ ﺛﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ‪ :‬ﺍﻟﻨﺴﺄ ﰲ ﺍﻷﺛﺮ‪ ،‬ﻭﺍﻟﺒﺴﻂ ﰲ ﺍﻟﺮﺯﻕ‪.‬‬
‫ﻳﻌﲏ‪ :‬ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺴﻼﺡ‪ ،‬ﻭﻣﺎ ﻣﻌﻪ ﻣﻦ ﺍﳌﺎﻝ ﺃﻭ‬ ‫‪‬‬ ‫ﺃﻭ ﻛﻘﻮﻟﻪ ﰲ ﺍﳉﻬﺎﺩ‪  :‬ﻣﻦ ﻗﺘﻞ ﻗﺘﻴﻼ ﻓﻠﻪ ﺳﻠﺒﻪ‬
‫ﻛﺬﺍ‪ ،‬ﻳﺴﻠﺒﻪ ﻭﻳﻜﻮﻥ ﳍﺬﺍ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻓﻬﺬﺍ ﺣﺾ ﻋﻠﻰ ﺍﻟﻘﺘﻞ ﺑﺬﻛﺮ ﺛﻮﺍﺏ ﺩﻧﻴﻮﻱ‪ ،‬ﻓﻤﻦ ﺃﺭﺍﺩ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺪﻧﻴﻮﻱ ﻫﻨﺎ‬
‫‪-‬ﰲ ﻫﺬﺍ ﺍﻟﻘﺴﻢ‪ -‬ﻣﺴﺘﺤﻀﺮﺍ ﻣﺎ ﺣﺾ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺫﻛﺮ ﻓﻴﻪ ﺍﻟﺜﻮﺍﺏ‬
‫ﺍﻟﺪﻧﻴﻮﻱ ﻓﺈﻧﻪ ﺟﺎﺋﺰ ﻟﻪ ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﺸﺎﺭﻉ ﻣﺎ ﺣﺾ ﺑﺬﻛﺮ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﺇﺫﻥ ﻣﻨﻪ ﺑﺄﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻄﻠﻮﺑﺎ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﻣﻦ ﻭﺻﻞ ﺍﻟﺮﺣﻢ ﻳﺮﻳﺪ ﻭﺟﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻟﻜﻦ ﻳﺮﻳﺪ ﺃﻳﻀﺎ ﺃﻥ ﻳﺜﺎﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﻜﺜﺮﺓ ﺍﻷﺭﺯﺍﻕ‪،‬‬
‫ﻭﺑﺎﻟﻨﺴﺄ ﰲ ﺍﻷﺛﺮ‪ ،‬ﻳﻌﲏ‪ :‬ﻃﻮﻝ ﺍﻟﻌﻤﺮ‪ ،‬ﻓﻬﺬﺍ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻷﺟﻞ ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﺣﺾ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﺟﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻳﺮﻳﺪ ﺃﻳﻀﺎ ﻣﻐﻨﻤﺎ‪ ،‬ﻭﻧﻴﺘﻪ ﺧﺎﻟﺼﺔ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ؛‬
‫ﻭﻟﻜﻦ ﻳﺮﻳﺪ ﺷﻴﺌﺎ ﺣﺾ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺫﻛﺮﻩ ﺍﻟﺸﺎﺭﻉ ﰲ ﺫﻟﻚ‪ ،‬ﻫﺬﺍ ﻗﺼﺪﻩ ﻟﻴﺲ ﻣﻦ ﺍﻟﺸﺮﻙ ﰲ ﺍﻟﻨﻴﺔ؛ ﻷﻥ ﺍﻟﺸﺎﺭﻉ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﺫﻛﺮ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺪﻧﻴﻮﻱ ﰲ ﺫﻟﻚ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﺗﻨﻘﺴﻢ ﺍﻷﻋﻤﺎﻝ ﺇﱃ ﻋﺒﺎﺩﺍﺕ ﺫﻛﺮ ﺍﻟﺸﺎﺭﻉ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺪﻧﻴﻮﻱ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﱃ ﻋﺒﺎﺩﺍﺕ ﱂ ﻳﺬﻛﺮ ﺍﻟﺸﺎﺭﻉ‬
‫‪     ‬‬ ‫ﺍﻟﺜﻮﺍﺏ ﺍﻟﺪﻧﻴﻮﻱ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪           ‬ﺍﻵﻳﺔ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻓﻬﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻬﻤﺔ‪ ،‬ﻓﺈﺫﺍ ﺗﻘﺮﺭ ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﻣﺸﺮﻛﹰﺎ ﺑﺬﻟﻚ‪ ،‬ﻓﻬﻞ ﻣﻦ ﻧﻮﻯ ﺍﻟﺪﻧﻴﺎ ﺑﺼﻠﺔ ﺍﻟﺮﺣﻢ ﻣﺜﻼ ﻣﻊ‬
‫ﻧﻴﺘﻪ ﷲ ﻣﺴﺎﻭﹴ ﳌﻦ ﱂ ﻳﻨﻮ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺇﳕﺎ ﺟﻌﻠﻬﺎ ﺧﺎﻟﺼﺔ ﷲ ﻻ ﳜﺘﻠﻒ ﺍﻷﺟﺮ؛ ﻟﻜﻦ ﻻ ﻳﻜﻮﻥ ﻣﺮﺍﺋﻴ‪‬ﺎ‪ ،‬ﻭﻻ ﻣﺸﺮﻛﹰﺎ‬
‫ﺑﺬﻟﻚ‪.‬‬
‫ﻓﻤﻦ ﻛﺎﻧﺖ ﻧﻴﺘﻪ ﺧﺎﻟﺼﺔ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﺄﺟﺮﻩ ﺃﻋﻈﻢ‪ ،‬ﳍﺬﺍ ﳌﺎ ﺳﺌﻞ ﻋﺪﺩ ﻣﻦ ﺍﻷﺋﻤﺔ ﻣﻦ ﺍﻟﺴﻠﻒ‬
‫ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﲨﺎﻋﺔ ﻋﻤﻦ ﺟﺎﻫﺪ ﻟﻠﻤﻐﻨﻢ ﻭﻧﻴﺘﻪ ﺧﺎﻟﺼﺔ ﷲ؟ ﻗﺎﻝ‪ :‬ﺃﺟﺮﻩ ﻋﻠﻰ ﻗﺪﺭ ﻧﻴﺘﻪ‪ ،‬ﱂ ﻳﺒﻄﻞ ﻋﻤﻠﻪ‬
‫ﺃﺻﻠﹰﺎ‪ ،‬ﱂ ﻳﺒﻄﻞ ﺍﻟﺴﻠﻒ ﺍﻟﻌﻤﻞ ﺃﺻﻠﹰﺎ‪ ،‬ﻭﺇﳕﺎ ﺟﻌﻠﻮﺍ ﺍﻟﺘﻔﺎﻭﺕ ﺑﻘﺪﺭ ﺍﻟﻨﻴﺎﺕ‪.‬‬
‫ﻓﻜﻠﻤﺎ ﻋﻈﻤﺖ ﺍﻟﻨﻴﺔ ﷲ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻓﻴﻬﺎ ﺫﻛﺮ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﺸﺎﺭﻉ ﻋﻠﻴﻪ ﺛﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻓﺈﻧﻪ ﻛﻠﻤﺎ‬
‫ﻋﻈﻤﺖ ﺍﻟﻨﻴﺔ ﺍﳋﺎﻟﺼﺔ ﻛﻠﻤﺎﻋﻈﻢ ﺃﺟﺮﻩ‪ ،‬ﻭﻛﻠﻤﺎ ﻧﻮﻯ ﺍﻟﺪﻧﻴﺎ ﻣﻊ ﺻﺤﺔ ﺃﺻﻞ ﻧﻴﺘﻪ ﻗﻞ ﺃﺟﺮﻩ ﻳﻌﲏ‪ :‬ﻋﻦ ﻏﲑﻩ‪.‬‬
‫‪‬‬ ‫ﻫﻨﺎ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻓﻤﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﻬﺠﺮﺗﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﻃﺒﻌ‪‬ﺎ ﺍﳊﺪﻳﺚ ﺗﻔﺎﺻﻴﻞ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﺩﺧﻮﻝ ﺍﻟﻨﻴﺔ ﰲ ﺃﺑﻮﺍﺏ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻫﺬﺍ ﻳﻄﻮﻝ ﻋﻠﻴﻪ ﺍﻟﻜﻼﻡ‬
‫ﺟﺪ‪‬ﺍ‪ ،‬ﻭﺻﻨﻔﺖ ﻣﺼﻨﻔﺎﺕ ﰲ ﻫﺬﺍ‪ ،‬ﻭﺷﺮﻭﺡ ﻛﺘﺐ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻃﺎﻟﺖ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺇﳕﺎ ﻧﺬﻛﺮ ﰲ‬
‫ﺷﺮﺣﻨﺎ ﳍﺬﻩ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ ﻗﻮﺍﻋﺪ ﻭﺗﺄﺻﻴﻼﺕ ﻣﺘﻌﻠﻘﺔ ﺑﺸﺮﺡ ﺍﳊﺪﻳﺚ‪ ،‬ﻛﻤﺎ ﻫﻲ ﺍﻟﻌﺎﺩﺓ ﰲ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﻟﺸﺮﻭﺡ ﺍﳌﺨﺘﺼﺮﺓ ﳍﺬﻩ ﺍﻟﻜﺘﺐ ﺍﳌﻬﻤﺔ‪.‬‬
‫ﺍﻟﻔﺎﺀ ﻫﺬﻩ ﺗﻔﺼﻴﻠﻴﺔ‪ ،‬ﺗﻔﺼﻴﻞ ﳌﺜﺎﻝ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻜﻮﻥ ﷲ ﻭﺗﻜﻮﻥ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪  :‬ﻓﻤﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ‬
‫ﻟﻐﲑ ﺍﷲ‪ ،‬ﺫﻛﺮ ﻣﺜﺎﻻ ﻟﻠﻬﺠﺮﺓ ﻗﺎﻝ‪  :‬ﻣﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﻬﺠﺮﺗﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻣﻦ‬
‫ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ﻟﺪﻧﻴﺎ ﻳﺼﻴﺒﻬﺎ ﺃﻭ ﺍﻣﺮﺃﺓ ﻳﻨﻜﺤﻬﺎ‪ ،‬ﻓﻬﺠﺮﺗﻪ ﺇﱃ ﻣﺎ ﻫﺎﺟﺮ ﺇﻟﻴﻪ ‪. ‬‬
‫‪‬‬ ‫ﺍﳍﺠﺮﺓ ﻣﻌﻨﺎﻫﺎ‪ :‬ﺍﻟﺘﺮﻙ‪ ،‬ﻫﺠﺮ ﻳﻌﲏ‪ :‬ﺗﺮﻙ‪ ،‬ﻭﺃﺻﻞ ﺍﳍﺠﺮﺓ ﻫﺠﺮﺓ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺇﱃ ﺭﺳﻮﻟﻪ‬
‫ﺑﺎﺗﺒﺎﻋﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬ ‫‪‬‬ ‫ﻫﺠﺮﺓ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺎﻹﺧﻼﺹ‪ ،‬ﻭﺍﺑﺘﻐﺎﺀ ﻣﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﺍﳍﺠﺮﺓ ﺇﱃ ﺍﻟﻨﱯ‬
‫ﻭﺍﻟﺴﻼﻡ‪ -‬ﻭﺍﻟﺮﻏﺒﺔ ﻓﻴﻤﺎ ﺟﺎﺀ ﺑﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.-‬‬
‫ﻭﻣﻦ ﺁﺛﺎﺭ ﺫﻟﻚ‪ ،‬ﺍﳍﺠﺮﺓ ﺇﱃ ﺍﳋﺎﺻﺔ ﺍﻟﱵ ﻫﻲ ﺗﺮﻙ ﺑﻠﺪ ﺍﻟﺸﺮﻙ ﺇﱃ ﺑﻠﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻓﻤﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ‪ ‬ﻳﻌﲏ‪ :‬ﻣﻦ ﻛﺎﻥ ﺗﺮﻛﻪ ﻟﺒﻠﺪ ﺍﻟﺸﺮﻙ ﺇﱃ ﺑﻠﺪ ﺍﻹﺳﻼﻡ ﷲ ﻭﺭﺳﻮﻟﻪ ﺇﱃ ﺍﷲ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﻬﺠﺮﺗﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻫﺬﺍ ﻓﻴﻪ ﺗﻜﺮﻳﺮ ﻟﻠﺠﻤﻠﺔ‪ .‬ﻣﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻬﺠﺮﺗﻪ ﷲ‬
‫ﻭﺭﺳﻮﻟﻪ‪.‬‬
‫ﻭﺍﳌﺘﻘﺮﺭ ﰲ ﻋﻠﻮﻡ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻥ ﺍﳉﻤﻞ ﺇﺫﺍ ﺗﻜﺮﺭﺕ ﰲ ﺗﺮﺗﺐ ﺍﻟﻔﻌﻞ ﻭﺍﳉﺰﺍﺀ ﻓﺈﻥ ﺷﺮﻁ ﺍﻟﻔﻌﻞ ﳜﺘﻠﻒ ﻋﻦ‬
‫ﺷﺮﻁ ﺍﳉﺰﺍﺀ؛ ﻓﻠﻬﺬﺍ ﻧﻘﻮﻝ‪ :‬ﻓﻤﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻧﻴﺔ ﻭﻗﺼﺪﺍ ﻓﻬﺠﺮﺗﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺛﻮﺍﺑ‪‬ﺎ‬
‫ﻭﺃﺟﺮ‪‬ﺍ‪ ،‬ﻓﻤﺎ ﺗﻌﻠﻖ ﺑﺎﻟﻔﻌﻞ ﺍﻟﻨﻴﺔ ﻭﺍﻟﻘﺼﺪ‪ ،‬ﻭﻣﺎ ﺗﻌﻠﻖ ﺑﺎﳉﻮﺍﺏ ﺍﻷﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ‪.‬‬
‫ﻭﻫﺬﺍ ﻓﻴﻪ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻋﻤﻠﻪ ﺟﻠﻴﻞ ﻋﻈﻴﻢ ﲝﻴﺚ ﻳﺴﺘﻐﲎ ﻟﺒﻴﺎﻥ ﺟﻼﻟﺘﻪ ﻭﻋﻈﻤﻪ‬
‫‪‬‬ ‫ﻳﺴﺘﻐﲎ ﻋﻦ ﺫﻛﺮﻩ؛ ﻷﻧﻪ ﻣﻦ ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﺒﻴﺎﻥ ﲝﻴﺚ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺫﻛﺮﻩ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﻫﺬﺍ ﺗﻌﻈﻴﻢ‪ ،‬ﻭﺭﻓﻊ ﳍﺬﺍ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻫﻮ ﺃﻥ‬ ‫‪‬‬ ‫ﻓﻤﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻬﺠﺮﺗﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﻓﻬﺠﺮﺗﻪ ﺇﱃ ﺍﷲ‬ ‫‪‬‬ ‫ﺗﻜﻮﻥ ﺍﳍﺠﺮﺓ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﻧﻴﺔ ﻭﻗﺼﺪ‪‬ﺍ ﻭﺗﻌﻈﻴﻤﺎ ﻟﻠﺜﻮﺍﺏ ﻭﺍﻷﺟﺮ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻭﺭﺳﻮﻟﻪ ‪ ‬ﺛﻮﺍﺑ‪‬ﺎ ﻭﺃﺟﺮ‪‬ﺍ‪ ،‬ﻳﻌﲏ‪ :‬ﺣﺪﺙ ﻋﻦ ﺛﻮﺍﺑﻪ ﻭﻋﻈﻢ ﺫﻟﻚ‪.‬‬
‫ﰒ ﺑﲔ ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﱐ ﻓﻘﺎﻝ‪  :‬ﻭﻣﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ﻟﺪﻧﻴﺎ ﻳﺼﻴﺒﻬﺎ‪ ،‬ﺃﻭ ﺍﻣﺮﺃﺓ ﻳﺘﺰﻭﺟﻬﺎ ‪  ‬ﻟﺪﻧﻴﺎ ﻳﺼﻴﺒﻬﺎ‬
‫‪ ‬ﻫﺬﺍ ﺣﺎﻝ ﺍﻟﺘﺎﺟﺮ ﺍﻟﺬﻱ ﻫﺎﺟﺮ ﻟﻜﻲ ﻳﻜﺴﺐ ﻣﺎﻟﹰﺎ‪ ،‬ﺃﻭ ﻫﺎﺟﺮ ﻟﻴﻜﺴﺐ ﺯﻭﺟﺔ ﺃﻭ ﺍﻣﺮﺃﺓ‪ ،‬ﻓﻬﺬﺍ ﻫﺠﺮﺗﻪ ﺇﱃ ﻣﺎ‬
‫ﻫﺎﺟﺮ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻓﻤﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ﻟﺪﻧﻴﺎ ‪ ‬ﻫﺬﻩ ﺍﻟﻨﻴﺔ ﻳﻌﲏ‪ :‬ﻫﺎﺟﺮ ﺍﻟﻌﻤﻞ ﺍﻟﻈﺎﻫﺮ‬
‫ﻳﺸﺎﺭﻙ ﻓﻴﻪ‪ ،‬ﻣﻦ ﻫﺎﺟﺮ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ؛ ﻟﻜﻦ ﻧﻴﺘﻪ ﺃﻧﻪ ﰲ ﻫﺠﺮﺗﻪ ﻳﺮﻳﺪ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﺃﻭ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻣﺮﺃﺓ‬
‫ﻳﻌﲏ‪ :‬ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﻻ ﺛﻮﺍﺏ ﻟﻪ ﻓﻴﻬﺎ ﻭﻻ ﺃﺟﺮ‪ ،‬ﻭﻗﺪ‬ ‫‪‬‬ ‫ﻓﻨﻴﺘﻪ ﻓﺎﺳﺪﺓ‪ ،‬ﻗﺎﻝ‪  :‬ﻓﻬﺠﺮﺗﻪ ﺇﱃ ﻣﺎ ﻫﺎﺟﺮ ﺇﻟﻴﻪ‬
‫ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﻭﺯﺭ‪.‬‬
‫ﻭﺍﳍﺠﺮﺓ ﻫﻲ ﺗﺮﻙ ‪-‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻚ ﺗﺮﻙ‪ -‬ﺑﻠﺪ ﺍﻟﺸﺮﻙ ﺇﱃ ﺑﻠﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﺗﺮﻙ ﺑﻠﺪ ﺗﻈﻬﺮ ﻓﻴﻪ ﺍﻟﺒﺪﻋﺔ‬
‫ﺇﱃ ﺑﻠﺪ ﻻ ﺗﻈﻬﺮ ﻓﻴﻪ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻭﺇﳕﺎ ﺗﻈﻬﺮ ﻓﻴﻪ ﺍﻟﺴﻨﺔ‪ ،‬ﺃﻭ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﺮﻙ ﺑﻠﺪ ﺗﻈﻬﺮ ﻓﻴﻪ ﺍﻟﻔﻮﺍﺣﺶ‬
‫ﻭﺍﳌﻨﻜﺮﺍﺕ ﺇﱃ ﺑﻠﺪ ﺗﻘﻞ ﻓﻴﻪ ﺍﻟﻔﻮﺍﺣﺶ ﻭﺍﳌﻨﻜﺮﺍﺕ ﻇﻬﻮﺭ‪‬ﺍ‪ ،‬ﻭﻫﺬﻩ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﳍﺎ ﺃﺣﻜﺎﻡ ﻣﺬﻛﻮﺭﺓ ﰲ‬
‫ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﺑﺎﻟﺘﻔﺼﻴﻞ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ‬
‫ﳎﻰﺀ ﺟﱪﻳﻞ ﻟﻴﻌﻠﻢ ﺍﳌﺴﻠﻤﲔ ﺃﻣﺮ ﺩﻳﻨﻬﻢ‬

‫ﻭﻋﻦ ﻋﻤﺮ ‪ ‬ﺃﻳﻀﺎ ﻗﺎﻝ‪  :‬ﺑﻴﻨﻤﺎ ﳓﻦ ﺟﻠﻮﺱ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺫﺍﺕ ﻳﻮﻡ‪ ،‬ﺇﺫ ﻃﻠﻊ ﻋﻠﻴﻨﺎ ﺭﺟﻞ ﺷﺪﻳﺪ‬
‫‪‬‬ ‫ﺑﻴﺎﺽ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﺷﺪﻳﺪ ﺳﻮﺍﺩ ﺍﻟﺸﻌﺮ‪ ،‬ﻻ ﻳﺮﻯ ﻋﻠﻴﻪ ﺃﺛﺮ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻻ ﻳﻌﺮﻓﻪ ﻣﻨﺎ ﺃﺣﺪ ﺣﱴ ﺟﻠﺲ ﺇﱃ ﺍﻟﻨﱯ‬
‫ﻓﺄﺳﻨﺪ ﺭﻛﺒﺘﻴﻪ ﺇﱃ ﺭﻛﺒﺘﻴﻪ‪ ،‬ﻭﻭﺿﻊ ﻛﻔﻴﻪ ﻋﻠﻰ ﻓﺨﺬﻳﻪ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﳏﻤﺪ ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ‪،‬‬
‫ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺗﺆﰐ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﲢﺞ ﺍﻟﺒﻴﺖ ﺇﻥ ﺍﺳﺘﻄﻌﺖ ﺇﻟﻴﻪ ﺳﺒﻴﻼ‪ .‬ﻗﺎﻝ‪ :‬ﺻﺪﻗﺖ‪،‬‬
‫ﻓﻌﺠﺒﻨﺎ ﻟﻪ ﻳﺴﺄﻟﻪ ﻭﻳﺼﺪﻗﻪ!‬
‫ﻓﻘﺎﻝ‪ :‬ﻓﺄﺧﱪﱐ ﻋﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ‪ ،‬ﻭﻣﻼﺋﻜﺘﻪ‪ ،‬ﻭﻛﺘﺒﻪ‪ ،‬ﻭﺭﺳﻠﻪ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﺗﺆﻣﻦ‬
‫ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ‪ .‬ﻗﺎﻝ‪ :‬ﺻﺪﻗﺖ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻓﺄﺧﱪﱐ ﻋﻦ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ‪ ،‬ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻓﺄﺧﱪﱐ ﻋﻦ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺎ ﺍﳌﺴﺌﻮﻝ ﻋﻨﻬﺎ ﺑﺄﻋﻠﻢ ﻣﻦ ﺍﻟﺴﺎﺋﻞ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻓﺄﺧﱪﱐ ﻋﻦ ﺃﻣﺎﺭﺍ‪‬ﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻥ ﺗﻠﺪ ﺍﻷﻣﺔ ﺭﺑﺘﻬﺎ‪ ،‬ﻭﺃﻥ ﺗﺮﻯ ﺍﳊﻔﺎﺓ ﺍﻟﻌﺮﺍﺓ ﺍﻟﻌﺎﻟﺔ ﺭﻋﺎﺀ ﺍﻟﺸﺎﺓ‬
‫ﻳﺘﻄﺎﻭﻟﻮﻥ ﰲ ﺍﻟﺒﻨﻴﺎﻥ‪.‬‬
‫ﰒ ﺍﻧﻄﻠﻖ ﻓﻠﺒﺜﺖ ﻣﻠﻴ‪‬ﺎ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻳﺎ ﻋﻤﺮ ﺃﺗﺪﺭﻱ ﻣﻦ ﺍﻟﺴﺎﺋﻞ؟ ﻗﻠﺖ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺟﱪﻳﻞ‬
‫ﺃﺗﺎﻛﻢ ﻳﻌﻠﻤﻜﻢ ﺩﻳﻨﻜﻢ ‪ ‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﺪﻳﺚ ﻋﻈﻴﻢ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﲰﺎﻩ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻡ ﺍﻟﺴﻨﺔ‪ ،‬ﲰﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻡ ﺍﻟﺴﻨﺔ‪ ،‬ﻳﻌﲏ‪:‬‬
‫ﻛﻤﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻡ ﺍﻟﺴﻨﺔ؛ ﻷﻥ ﲨﻴﻊ ﺍﻟﺴﻨﺔ ﺗﻌﻮﺩ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻓﺈﻥ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺑﻴﺎﻥ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺍﻟﻌﻘﻴﺪﺓ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺘﺔ‪ ،‬ﻭﻓﻴﻪ ﺑﻴﺎﻥ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺑﺬﻛﺮ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺍﳋﻤﺴﺔ‪ ،‬ﻭﻓﻴﻪ ﺫﻛﺮ ﺍﻟﻐﻴﺒﻴﺎﺕ ﻭﺍﻷﻣﺎﺭﺍﺕ؛ ﺑﻞ ﻗﺒﻞ ﺫﻟﻚ ﻓﻴﻪ ﺫﻛﺮ ﺁﺩﺍﺏ ﺍﻟﺴﻠﻮﻙ‪،‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺻﻼﺡ ﺗﻮﺟﻴﻪ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﻟﻮﺟﻪ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺬﻛﺮ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﻓﻴﻪ ﺫﻛﺮ ﺍﻟﺴﺎﻋﺔ‬
‫ﻭﺃﻣﺎﺭ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﻧﻮﻉ ﻣﻦ ﺫﻛﺮ ﺍﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴﺔ ﻭﺩﻻﻻﺕ ﺫﻟﻚ‪.‬‬
‫‪    ‬‬ ‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ﺟﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺁﻳﺔ ﺍﻟﻨﺤﻞ‪:‬‬
‫‪           ‬‬

‫‪.    ‬‬

‫ﻗﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﻣﻔﺴﺮﻱ ﺍﻟﺴﻠﻒ‪ :‬ﺩﺧﻞ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﲨﻴﻊ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﲨﻴﻊ ﺍﻟﺪﻳﻦ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪،‬‬
‫ﻭﲨﻴﻊ ﺃﺻﻮﻝ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻌﺮﻭﻑ ﲝﺪﻳﺚ ﺟﱪﻳﻞ‪ ،‬ﻭﺭﻭﺍﻳﺘﻪ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﻄﻮﻝ ﻋﻦ ﻋﻤﺮ ‪ ‬ﻭﺭﻭﻱ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻣﻘﻄﻌ‪‬ﺎ ﺑﺒﻌﺾ ﺍﻻﺧﺘﺼﺎﺭ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪. ‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺫﻛﺮ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﻓﻴﻪ ﺃﻥ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻫﻲ ﺍﻟﺪﻳﻦ؛ ﻷﻧﻪ ﰲ ﺁﺧﺮﻫﺎ‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺃﺗﺎﻛﻢ ﻳﻌﻠﻤﻜﻢ ﺩﻳﻨﻜﻢ ‪ ‬ﻓﺈﺫﹰﺍ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﺳﻼﻡ ﻣﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺙ‬
‫ﻣﺮﺍﺗﺐ‪ :‬ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ‪.‬‬
‫ﻭﻫﺬﺍ ﳔﻠﺺ ﻣﻨﻪ ﺇﱃ ﻗﺎﻋﺪﺓ ﻣﻬﻤﺔ ﻭﻫﻲ ﺃﻥ ﺍﻻﺳﻢ ﺍﻟﻌﺎﻡ ﻗﺪ ﻳﻨﺪﺭﺝ ﻋﻨﻪ‪ ،‬ﻗﺪ ﻳﻨﺪﺭﺝ ﻓﻴﻪ ﺃﻧﻮﺍﻉ ﻣﻨﻬﺎ‬
‫ﺍﻻﺳﻢ ﺍﻟﻌﺎﻡ؛ ﻷﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺪﻳﻦ ﻓﺠﻤﻊ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ؛ ﻓﺎﻹﺳﻼﻡ ﻣﻨﻪ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﺬﺍ ﻣﻬﻢ ﰲ ﻓﻬﻢ ﺍﻟﺸﺮﻳﻌﺔ ﺑﻌﺎﻣﺔ؛ ﻷﻥ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻘﺴﻢ ﻫﻮ ﺍﻟﻠﻔﻆ ﺫﺍﺗﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﺣﺪ‬
‫ﺍﻷﻗﺴﺎﻡ ﻫﻮ ﺍﻟﻠﻔﻆ ﺫﺍﺗﻪ‪ ،‬ﻭﻟﻪ ﻧﻈﺎﺋﺮ ﺇﺫﺍ ﻭﺟﺪ ﻫﺬﺍ‪ ،‬ﻓﺎﻻﺳﻢ ﺍﻟﻌﺎﻡ ﻏﲑ ﺍﻻﺳﻢ ﺍﳋﺎﺹ‪.‬‬
‫ﻭﳍﺬﺍ ﻧﻘﻮﻝ‪ :‬ﺍﻻﺳﻢ ﺍﻟﻌﺎﻡ ﻟﻺﺳﻼﻡ ﻳﺸﻤﻞ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﺍﻻﺳﻢ ﺍﳋﺎﺹ ﺇﺫﺍ‬
‫ﺟﺎﺀ ﻣﻊ ﺍﻹﳝﺎﻥ ﻭﻣﻊ ﺍﻹﺣﺴﺎﻥ؛ ﳍﺬﺍ ﱂ ﻳﻠﺤﻆ ﻫﺬﺍ ﺍﻷﻣﺮ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ‬
‫ﻭﺍﺣﺪﺍ‪ ،‬ﻭﱂ ﻳﻔﺮﻗﻮﺍ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﺣﱴ ﻋﺰﺍ ﺑﻌﻀﻬﻢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﳉﻤﻬﻮﺭ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻫﺬﺍ ﻟﻴﺲ‬
‫ﺑﺼﺤﻴﺢ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﻠﻒ ﻓﺮﻗﻮﺍ ﻣﺎ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﻣﻮﺭﺩ ﻭﻫﺬﺍ ﰲ ﻣﻮﺭﺩ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﰲ ﻣﻮﺭﺩ ﻭﺍﺣﺪ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﰲ ﻣﻮﺭﺩ ﻭﺍﻹﳝﺎﻥ ﰲ ﻣﻮﺭﺩ‪ ،‬ﻳﻌﲏ‪ :‬ﻫﺬﺍ ﰲ ﺳﻴﺎﻕ ﻭﻫﺬﺍ ﰲ ﺳﻴﺎﻕ‪ ،‬ﻫﺬﺍ ﰲ‬
‫ﺣﺪﻳﺚ ﻭﻫﺬﺍ ﰲ ﺣﺪﻳﺚ‪ ،‬ﻓﺎﻹﺳﻼﻡ ﻳﺸﻤﻞ ﺍﻟﺪﻳﻦ ﲨﻴﻌ‪‬ﺎ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﻳﺸﻤﻞ ﺍﻟﺪﻳﻦ ﲨﻴﻌ‪‬ﺎ‪ ،‬ﻓﺈﺫﹰﺍ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ‬
‫ﺑﻴﺎﻥ ﺍﻹﺳﻼﻡ ﲟﺮﺍﺗﺒﻪ ﺍﻟﺜﻼﺙ‪.‬‬
‫ﺇﺫ ﻃﻠﻊ ﻋﻠﻴﻨﺎ ﺭﺟﻞ ﺷﺪﻳﺪ ﺑﻴﺎﺽ ﺍﻟﺜﻴﺎﺏ ﺷﺪﻳﺪ ﺳﻮﺍﺩ ﺍﻟﺸﻌﺮ ‪ ‬ﰲ ﻫﺬﺍ ﻣﺪﺡ ﳍﺬﻩ ﺍﻟﺼﻔﺔ ﻭﺇﺣﺪﺍﳘﺎ‬ ‫‪‬‬

‫ﻣﻜﺘﺴﺒﺔ ﻭﺍﻷﺧﺮﻯ ﺟﺒﻠﻴﺔ‪ ،‬ﺃﻣﺎ ﺷﺪﺓ ﺳﻮﺍﺩ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﻬﺬﻩ ﺟﺒﻠﻴﺔ ﻻ ﺗﻜﺘﺴﺐ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﺼﺒﻎ ﺑﺎﻟﺴﻮﺍﺩ ﳌﻦ‬
‫ﻟﻴﺲ ﺑﺬﻱ ﺳﻮﺍﺩ‪ ،‬ﻭﺃﻣﺎ ﺷﺪﺓ ﺑﻴﺎﺽ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻓﺴﻴﺎﻕ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﻘﺘﻀﻲ ﻣﺪﺡ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‪،‬‬
‫ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﻨﱯ ‪ ‬ﳛﺐ ﺍﻟﺜﻴﺎﺏ ﺍﻟﺒﻴﺾ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﺒﺴﻬﺎ‪ ،‬ﻭﺃﻣﺮ ﺑﺘﻜﻔﲔ ﺍﳌﻮﺗﻰ ﻓﻴﻬﺎ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.-‬‬
‫ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﻻ ﻳﻌﺮﻓﻮﻧﻪ ﰲ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺃﺗﻰ ‪‬ﺬﻩ ﺍﻟﺼﻔﺔ ﺍﳉﻤﻴﻠﺔ ﺷﺪﺓ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪  :‬ﻭﻻ ﻳﺮﻯ ﻋﻠﻴﻪ ﺃﺛﺮ ﺍﻟﺴﻔﺮ‬
‫ﺳﻮﺍﺩ ﺍﻟﺸﻌﺮ "ﻟﻴﺲ ﻋﻠﻴﻪ" ﻳﻌﲏ‪ :‬ﻓﻴﻪ ﺃﺛﺮ ﻏﺒﺎﺭ ﺃﻭ ﺗﺮﺍﺏ‪ ،‬ﻭﻋﺎﺩﺓ ﺍﳌﺴﺎﻓﺮ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪ ،‬ﻭﺃﻳﻀﺎ ‪ ‬ﺷﺪﻳﺪ‬
‫ﺑﻴﺎﺽ ﺍﻟﺜﻴﺎﺏ ‪ ‬ﻛﺄﻧﻪ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ﰲ ﻧﻈﺎﻓﺔ ﺃﻫﻠﻪ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ؟‬
‫ﻓﺈﺫﹰﺍ ﰲ ﻗﻮﻟﻪ‪  :‬ﻭﻻ ﻳﺮﻯ ﻋﻠﻴﻪ ﺃﺛﺮ ﺍﻟﺴﻔﺮ ‪ ‬ﺇﺷﻌﺎﺭ ﺑﺄﻧﻪ ﻣﺴﺘﻐﺮﺏ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ؛ ﳍﺬﺍ ﻗﺎﻝ‬
‫ﺑﻌﺪﻫﺎ‪  :‬ﻭﻻ ﻳﻌﺮﻓﻪ ﻣﻨﺎ ﺃﺣﺪ ‪ ‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻥ ﺟﱪﻳﻞ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻛﺎﻥ ﺭﲟﺎ ﺃﺗﺎﻫﻢ‬
‫ﻋﻠﻰ ﺻﻮﺭﺓ ﺩﺣﻴﺔ ﺍﻟﻜﻠﱯ ﺃﺣﺪ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻴﺴﺄﻝ ﺍﻟﻨﱯ ‪ ‬ﻓﻴﺠﻴﺐ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ ﻣﺮﺍﺩ ﻫﻨﺎ؛ ﻷﻧﻪ ﻻ ﻳﺘﻮﺍﻓﻖ ﻣﻊ‬
‫ﻗﻮﻟﻪ‪  :‬ﻭﻻ ﻳﻌﺮﻓﻪ ﻣﻨﺎ ﺃﺣﺪ ‪ ‬ﺧﻼﻓﹰﺎ ﳌﻦ ﻗﺎﻝ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻭﻫﺬﺍ ﻓﻴﻪ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻓﺈﻥ ﺟﱪﻳﻞ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﺃﺗﻰ ﻣﺘﻌﻠﻤ‪‬ﺎ ﻭﻣﻌﻠﻤ‪‬ﺎ‪ ،‬ﻣﺘﻌﻠﻤ‪‬ﺎ ﻣﻦ ﺟﻬﺔ ﺍﳍﻴﺌﺔ ﻭﺍﻟﺴﺆﺍﻝ‬
‫ﻭﺍﻷﺩﺏ‪ ،‬ﻭﻣﻌﻠﻤ‪‬ﺎ ﺣﻴﺚ ﺳﺄﻝ ﻷﺟﻞ ﺃﻥ ﻳﺴﺘﻔﻴﺪ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﻭﺗﺴﺘﻔﻴﺪ ﺍﻷﻣﺔ ﻣﻦ ﺑﻌﺪﻫﻢ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻓﺄﺳﻨﺪ ﺭﻛﺒﺘﻴﻪ ﺇﱃ ﺭﻛﺒﺘﻴﻪ‪ ،‬ﻭﻭﺿﻊ ﻛﻔﻴﻪ ﻋﻠﻰ ﻓﺨﺬﻳﻪ ‪  ‬ﺃﺳﻨﺪ ﺭﻛﺒﺘﻴﻪ ﺇﱃ ﺭﻛﺒﺘﻴﻪ ‪ ‬ﺍﻟﻀﻤﲑ‬
‫ﺍﻷﻭﻝ ﻳﺮﺟﻊ ﺇﱃ ﺟﱪﻳﻞ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺇﱃ ﺍﻟﻨﱯ ‪ ‬ﻭﻫﺬﺍ ﻓﻴﻪ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﻟﻌﺎﱂ‪ ،‬ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﳌﺴﺌﻮﻝ ﺣﱴ ﻳﻜﻮﻥ‬
‫ﺃﺑﻠﻎ ﰲ ﺃﺩﺍﺀ ﺍﻟﺴﺆﺍﻝ ﺑﺪﻭﻥ ﺭﻋﻮﻧﺔ ﺻﻮﺕ ﻭﻻ ﺇﻳﺬﺍﺀ‪ ،‬ﻭﺃﻓﻬﻢ ﻟﻠﺠﻮﺍﺏ‪.‬‬
‫‪ ‬ﻭﻭﺿﻊ ﻛﻔﻴﻪ ﻋﻠﻰ ﻓﺨﺬﻳﻪ ‪ ‬ﻫﺬﻩ ﻗﻴﻞ‪ :‬ﻓﻴﻬﺎ ﺗﻔﺴﲑﺍﻥ‪  :‬ﻭﻭﺿﻊ ﻛﻔﻴﻪ ‪ ‬ﻳﻌﲏ‪ :‬ﺟﱪﻳﻞ ﻋﻠﻰ ﻓﺨﺬﻳﻪ‪،‬‬
‫ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﻷﺟﻞ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻀﻤﺎﺋﺮ ﺭﺍﺟﻌﺔ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺭﺟﻌﺖ ﻋﻠﻴﻪ ﺍﳉﻤﻠﺔ‬ ‫‪‬‬ ‫ﻳﻌﲏ‪ :‬ﻋﻠﻰ ﻓﺨﺬﻱ ﺍﻟﻨﱯ‬
‫ﺍﻷﻭﱃ ؛ ﻷﻥ ﺗﻮﺍﻓﻖ ﺍﻟﺮﺟﻮﻉ ﺃﻭﱃ ﻣﻦ ﺗﻌﺎﺭﺿﻪ ﺑﻼ ﻗﺮﻳﻨﺔ‪.‬‬

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‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻻ‪ ،‬ﻭﺿﻊ ﻛﻔﻴﻪ ﻋﻠﻰ ﻓﺨﺬﻳﻪ ﻫﺬﻩ ﻋﻠﻰ ﻓﺨﺬﻱ ﺟﱪﻳﻞ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻳﻌﲏ‪ :‬ﻭﺿﻊ ﻛﻔﻲ ﻧﻔﺴﻪ‬
‫ﻋﻠﻰ ﻓﺨﺬﻱ ﻧﻔﺴﻪ‪ ،‬ﻭﻫﺬﺍ ﺃﺩﺏ ﻣﻨﻪ ﺃﻣﺎﻡ ﻣﻘﺎﻡ ﺍﻟﻨﱯ ‪. ‬‬
‫ﰲ ﻫﺬﺍ ﺃﻥ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻬﻴﺌﺎ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﻬﻴﺌﺎ ﺍﳌﺴﺌﻮﻝ ﻟﻺﺟﺎﺑﺔ ﻋﻠﻰ ﺳﺆﺍﻟﻪ ﰲ ﺣﺴﻦ‬
‫ﺍﳉﻠﺴﺔ‪ ،‬ﻭﰲ ﺣﺴﻦ ﻭﺿﻊ ﺍﳉﻮﺍﺭﺡ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﺏ ﻣﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﻧﻮﻉ ﻣﻦ ﺍﻷﺩﺏ ﺍﳌﻬﻢ‪ ،‬ﻓﺈﻥ ﺳﺆﺍﻝ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ‬
‫ﻟﻠﻌﺎﱂ‪ ،‬ﺃﻭ ﺳﺆﺍﻝ ﺍﳌﺘﻌﻠﻢ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻟﻪ ﺃﺛﺮ ﰲ ﻗﺒﻮﻝ ﺍﻟﻌﺎﱂ ﻟﻠﺴﺆﺍﻝ‪ ،‬ﻭﰲ ﺍﻧﻔﺘﺎﺣﻪ ﻟﻠﺠﻮﺍﺏ‪.‬‬
‫ﻗﺪ ﺫﻛﺮ ﰲ ﺁﺩﺍﺏ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﰲ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ ﺃﻥ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻛﺎﻧﻮﺍ ﻳﻨﺸﻄﻮﻥ‬
‫ﻟﺒﻌﺾ ﺗﻼﻣﻴﺬﻫﻢ ﻓﻴﻌﻄﻮﻧﻪ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻻ ﻳﻨﺸﻄﻮﻥ ﻟﻪ ﻓﻴﻌﻄﻮﻧﻪ ﺑﻌﺾ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻋﺎﻣ‪‬ﺎ‪ ،‬ﺃﻭ ﻻ ﻳﻜﻮﻥ‬
‫ﻣﻜﺘﻤﻠﹰﺎ ﻣﻦ ﻛﻞ ﺟﻬﺎﺗﻪ‪ ،‬ﻭﺫﻟﻚ ﺭﺍﺟﻊ ﺇﱃ ﺣﺴﻦ ﺃﺩﺏ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﻭ ﺍﳌﺘﻌﻠﻢ‪.‬‬
‫ﻓﺈﻧﻪ ﻛﻠﻤﺎ ﻛﺎﻥ ﺍﳌﺘﻌﻠﻢ ﺃﻛﺜﺮ ﺃﺩﺑ‪‬ﺎ ﰲ ﺟﻠﺴﺘﻪ‪ ،‬ﻭﺃﻛﺜﺮ ﺃﺩﺑ‪‬ﺎ ﰲ ﻟﻔﻈﻪ‪ ،‬ﻭﰲ ﺳﺆﺍﻟﻪ ﻛﺎﻥ ﺃﻭﻗﻊ ﰲ ﻧﻔﺲ‬
‫ﺍﳌﺴﺌﻮﻝ؛ ﻓﻴﺤﺮﺹ ﻭﻳﺘﻬﻴﺄ ﻧﻔﺴﻴ‪‬ﺎ ﳉﻮﺍﺑﻪ؛ ﻷﻧﻪ ﻣ‪‬ﻦ ﺍﺣ‪‬ﺘ‪‬ﺮ‪‬ﻡ ﺍﺣ‪‬ﺘ‪‬ﺮﹺﻡ‪ ،‬ﻭﻣﻦ ﺃﻗﺒﻞ ﺃﻗﺒﻞ ﻋﻠﻴﻪ ﻓﻬﺬﺍ ﻓﻴﻪ ﺃﻥ ﻧﺘﺄﺩﺏ‬
‫ﲨﻴﻌ‪‬ﺎ ‪‬ﺬﺍ ﺍﻷﺩﺏ‪.‬‬
‫ﻓﻤﺜﻠﹰﺎ‪ :‬ﺃﳊﻆ ﻋﻠﻰ ﺑﻌﺾ ﻃﻼﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﺑﻌﺾ ﺍﳌﺘﻌﻠﻤﲔ ﺃﻧﻪ ﺇﺫﺍ ﺃﺗﻰ ﻳﺴﺄﻝ ﺍﻟﻌﺎﱂ ﻳﺴﺄﻟﻪ ﺑﹺﻨﹺﺪ‪‬ﻳﺔ ﻻ ﻳﺴﺄﻟﻪ‬
‫ﻋﻠﻰ ﺃﻧﻪ ﻳﺴﺘﻔﻴﺪ‪ ،‬ﻓﻴﺠﻠﺲ ﺟﻠﺴﺔ ﺍﻟﻌﺎﱂ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﳚﻠﺲ ﺟﻠﺴﺔ ﺍﳌﺴﺘﻐﲏ‪ ،‬ﻭﻳﺪﺍﻩ ﰲ ﻭﺿﻊ ﻟﻴﺲ ﰲ ﻭﺿﻊ‬
‫ﺃﺩﺏ‪ ،‬ﻭﺍﺣﺪﺓ ﻫﻨﺎ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﻫﻨﺎﻙ‪ ،‬ﻭﺟﺴﻤﻪ ﺃﻳﻀ‪‬ﺎ ﻳﻌﲏ‪ :‬ﰲ ﺍﺳﺘﺮﺧﺎﺀ ﺗﺎﻡ‪ ،‬ﻟﻴﺲ ﻓﻴﻪ ﺍﻻﺳﺘﺠﻤﺎﻉ ﻭﳓﻮ‬
‫ﺫﻟﻚ‪ ،‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻏﲑ ﻣﺘﺄﺩﺏ ﻣﻊ ﺍﻟﻌﺎﱂ‪ ،‬ﺃﻭ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺳﻴﺴﺘﻔﻴﺪ ﻣﻨﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻵﺩﺍﺏ ﳍﺎ ﺃﺛﺮ ﻋﻠﻰ ﻧﻔﺴﻴﺔ ﺍﻟﻌﺎﱂ ﺃﻭ ﺍ‪‬ﻴﺐ‪ ،‬ﻓﺈﻧﻚ ﺗﺮﻳﺪ ﺃﻥ ﺗﺄﺧﺬ ﻣﻨﻪ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻛﻠﻤﺎ ﻛﻨﺖ ﺃﺫﻝ‬
‫ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺸﺮﻋﻲ ﰲ ﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻛﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻌﺎﱂ ﺃﻛﺜﺮ ﺇﻗﺒﺎﻟﹰﺎ ﻋﻠﻴﻚ؛ ﻭﳍﺬﺍ ﲡﺪ ﺃﻥ ﻣﻦ‪ ...‬ﺑﻞ ﺃﻛﺜﺮ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ ﳍﻢ ﺧﻮﺍﺹ‪ ،‬ﻫﺬﺍ ﻣﻦ ﺧﺎﺻﺘﻪ‪ ،‬ﻫﺬﻩ ﺍﳋﺼﻮﺻﻴﺔ ﺭﺍﺟﻌﺔ ﺇﱃ ﺇﻳﻪ؟ ﺭﺍﺟﻌﺔ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﳌﺘﻌﻠﻢ ﻛﺎﻥ ﻣﺘﺄﺩﺑ‪‬ﺎ‬
‫ﰲ ﻟﻔﻈﻪ‪ ،‬ﻭﰲ ﺗﻌﺎﻣﻠﻪ‪ ،‬ﻭﰲ ﻛﻼﻣﻪ‪ ،‬ﻭﰲ ﺣﺮﻛﺘﻪ ﻣﻊ ﺷﻴﺨﻪ ﳑﺎ ﺟﻌﻞ ﺷﻴﺨﻪ ﻳﺜﻖ ﻓﻴﻪ‪ ،‬ﻭﻳﻘﺒﻞ ﻋﻠﻴﻪ ﰲ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﻭﻳﻌﻄﻴﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﻣﺎ ﻻ ﻳﻌﻄﻴﻪ ﻏﲑﻩ‪ ،‬ﻭﻳﻌﻄﻴﻪ ﻣﻦ ﲡﺎﺭﺑﻪ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﲡﺎﺭﺑﻪ ﻣﻊ ﺍﻟﻌﻠﻢ ﻭﻣﻊ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﰲ‬
‫ﺍﻷﻣﻮﺭ‪ ،‬ﻭﰲ ﺍﻟﻮﺍﻗﻊ ﲟﺎ ﻻ ﻳﻔﻴﺪﻩ ﻏﲑ ﺍﳌﺘﺄﺩﺏ ﻣﻌﻪ‪.‬‬

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‫ﻓﻬﺬﻩ ﻧﺄﺧﺬﻫﺎ ﻣﻦ ﺣﺪﻳﺚ ﺟﱪﻳﻞ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻫﺬﺍ‪ ،‬ﻭﻧﺄﺧﺬﻫﺎ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻣﻦ ﻗﺼﺔ ﺇﱃ ﺍﳋﻀﺮ ﻣﻊ‬
‫ﻣﻮﺳﻰ ﰲ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ ،‬ﻭﻫﻲ ﺣﺮﻳﺔ ﺑﺎﻟﺘﺄﻣﻞ ﰲ ﺁﺩﺍﺏ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻫﺬﺍ ﺳﺆﺍﻝ ﻋﻦ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ‬ ‫‪‬‬ ‫ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﺳﻼﻡ‬ ‫‪ ‬‬ ‫ﻳﺎ ﳏﻤﺪ‪ ،‬ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﺳﻼﻡ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﺍﻟﺪﻳﻦ ﺃﻻ ﻭﻫﻮ ﺍﻹﺳﻼﻡ ﺍﳌﺘﻌﻠﻖ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻓﺴﺄﻝ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﰒ ﺳﺄﻝ ﻋﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﰒ ﺳﺄﻝ ﻋﻦ‬
‫ﺍﻹﺣﺴﺎﻥ‪ ...‬ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﻓﻘﺎﻝ‪  :‬ﻳﺎ ﳏﻤﺪ‪ ،‬ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﺳﻼﻡ ‪ ‬ﻭﰲ ﻗﻮﻟﻪ‪" :‬ﺃﺧﱪﱐ" ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﳐﱪ‪ ،‬ﻳﻌﲏ‪:‬‬
‫ﺃﻧﻪ ﻳﻨﻘﻞ ﺃﻳﻀ‪‬ﺎ ﺍﳋﱪ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﺬﺍ ﻣﻮﺍﻓﻖ ﳌﺎ ﻫﻮ ﻣﺘﻮﺍﺗﺮ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺇﳕﺎ ﻫﻮ ﻣﺒﻠﻎ ﻟﻠﺪﻳﻦ ﻋﻦ‬
‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.-‬‬
‫‪ ‬ﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ‪ ‬ﻳﻌﲏ‪ :‬ﺍﺟﻌﻞ ﻛﻼﻣﻚ ﱄ ﺧﱪﺍ‪ ،‬ﻓﺄﺧﱪﱐ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﻟﻨﱯ ‪ ‬ﺃﻳﻀ‪‬ﺎ ﳐﱪ ﻋﻦ ﺭﺑﻪ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﰲ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻘﺪﺳﻴﺔ‪ ،‬ﻗﺪ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻓﻴﻤﺎ ﳜﱪ ﺑﻪ‬
‫ﻋﻦ ﺭﺑﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪.-‬‬
‫‪ ‬ﻗﺎﻝ‪ :‬ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻟﻺﺳﻼﻡ‬
‫ﺗﻔﺴﲑ ﻟﻸﺭﻛﺎﻥ ﺍﳋﻤﺴﺔ ﺍﳌﻌﺮﻭﻓﺔ ﺍﻟﱵ ﺳﻴﺄﰐ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ -‬ﺑﻌﺾ ﺑﻴﺎ‪‬ﺎ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺬﻱ‬
‫ﻧﺸﺮﺣﻪ ﻏﺪﺍ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ -‬ﻓـ ‪ ‬ﻗﺎﻝ‪ :‬ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻫﺬﺍ‬
‫ﺭﻛﻦ ﻭﺍﺣﺪ ‪ ‬ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ ﻭﺗﺆﰐ ﺍﻟﺰﻛﺎﺓ ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ ﻭﲢﺞ ﺍﻟﺒﻴﺖ ﺇﻥ ﺍﺳﺘﻄﻌﺖ ﺇﻟﻴﻪ ﺳﺒﻴﻼ‪ .‬ﻓﻘﺎﻝ‪:‬‬
‫ﺻﺪﻗﺖ ‪. ‬‬
‫ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻭﱂ ﳚﻌﻞ ﻓﻴﻪ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﺃﻭ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ‬ ‫‪‬‬ ‫ﺍﻹﺳﻼﻡ ﻫﻨﺎ ﻓﺴﺮﻩ ﺍﻟﻨﱯ‬
‫ﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻭﻣﻌﲎ ﻫﺬﺍ ﺃﻥ ﺍﻹﺳﻼﻡ ﺍﺳﺘﺴﻼﻡ ﻇﺎﻫﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺳﺘﺴﻼﻡ ﺍﻟﻈﺎﻫﺮ ﳜﱪ ﻋﻨﻪ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ‪ ،‬ﻭﺑﺈﻗﺎﻣﺔ‬
‫ﺍﻷﺭﻛﺎﻥ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺍﻟﺸﻬﺎﺩﺓ ﰲ ﻧﻔﺴﻬﺎ ﻟﻔﻆ ﻓﻴﻪ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﺍﻟﺘﺤﺪﺙ‪ ،‬ﻭﺍﻹﺧﺒﺎﺭ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﻋﻼﻡ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫‪       ‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺴﺮ ﺍﻟﺴﻠﻒ ﻛﻠﻤﺔ ﺷﻬﺪ‪ ،‬ﻓﻘﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﺷﻬﺪ ﺍﷲ ﻣﺎ ﻣﻌﻨﺎﻩ ﻫﻞ ﺍﷲ ﻳﺸﻬﺪ ﲟﻌﲎ ﺃﻱ ﺷﻲﺀ؟ ﻳﺸﻬﺪ‬ ‫‪      ‬‬

‫ﲟﻌﲎ ﻳﻌﻠﻢ ﻭﳜﱪ‪.‬‬

‫ﻓﺈﺫﹰﺍ ﺷﻬﺎﺩﺓ ﺍﳌﺴﻠﻢ ﺑﺄﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻻ ﺗﺴﺘﻘﻴﻢ ﻣﻊ ﻛﺘﻤﺎﻧﻪ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻓﻤﻦ ﺷﻬﺪ ﺫﻟﻚ ﺑﻘﻠﺒﻪ ﻭﱂ‬
‫ﻳﻈﻬﺮ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺩﻭﻥ ﻋﺬﺭ ﺷﺮﻋﻲ ﻓﺈﻧﻪ ﻻ ﺷﻬﺎﺩﺓ ﻟﻪ؛ ﺑﻞ ﻻ ﺑﺪ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺩﻟﺖ‬
‫ﻋﻠﻴﻪ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺃﻳﻀ‪‬ﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺸﺮﻋﻲ ﻻ ﺑﺪ ﻓﻴﻬﺎ ﻣﻦ ﺍﻹﻇﻬﺎﺭ‪ ،‬ﻭﻫﻮ ﺍﳌﻮﺍﻓﻖ ﳌﻌﲎ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﺩﺧﻮﻝ ﺍﻟﺸﻬﺎﺩﺗﲔ ﰲ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻫﻮ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﺭﺍﺟﻊ ﳌﻌﲎ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻣﻌﲎ‬
‫ﺍﻟﺸﻬﺎﺩﺓ ﺍﻹﻇﻬﺎﺭ‪ ،‬ﻳﻌﲏ‪ :‬ﺑﻌﺪ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻹﻇﻬﺎﺭ ﻭﺍﻹﻋﻼﻡ ﻭﺍﻹﺧﺒﺎﺭ‪ ،‬ﻭﻫﻨﺎ ﻳﺄﰐ ﺍﻻﻋﺘﻘﺎﺩ؛ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺸﻬﺎﺩﺗﲔ‬
‫ﻳﺮﺟﻊ ﺇﻟﻴﻪ؛ ﻷﻧﻪ ﰲ ﻣﻌﲎ ﺷﻬﺪ‪ ،‬ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﲨﻴﻌ‪‬ﺎ‪.‬‬
‫ﻭﳍﺬﺍ ﻧﻘﻮﻝ‪ :‬ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺇﻻ ﺑﻘﺪﺭ ﻣﺼﺤﺢ ﻟﻪ ﻣﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻫﻮ ﺍﻹﳝﺎﻥ‬
‫ﺍﻟﻮﺍﺟﺐ ﺑﺎﻷﺭﻛﺎﻥ ﺍﻟﺴﺘﺔ؛ ﻓﺎﻹﳝﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻳﻌﲏ‪ :‬ﺃﻗﻞ ﻗﺪﺭ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﻪ ﻳﺼﺒﺢ ﺍﳌﺮﺀ ﻣﺴﻠﻤ‪‬ﺎ‪ ،‬ﻫﺬﺍ ﻣﺸﻤﻮﻝ‬
‫ﰲ ﻗﻮﻟﻪ‪  :‬ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪ ‬ﻷﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻌﻨﺎﻫﺎ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻨﻄﻖ ﻭﺍﻹﺧﺒﺎﺭ ﻭﺍﻹﻋﻼﻡ‪ ،‬ﻓﺘﺸﻤﻞ‬
‫ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻓﺎﻻﻋﺘﻘﺎﺩ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺘﺔ‪.‬‬
‫ﻓﻨﺨﻠﺺ ﻣﻦ ﻫﺬﺍ ﺇﱃ ﺃﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻪ‪ :‬ﺇﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﻫﻨﺎ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻓﺈﻧﻪ ﻻ‬
‫ﻳﺼﺢ ﺍﻹﺳﻼﻡ ﺇﻻ ﺑﻘﺪﺭ ﻣﻦ ﺍﻹﳝﺎﻥ ﻣﺼﺤﺢ ﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻦ ﺍﻹﳝﺎﻥ ﺩﻟﻨﺎ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻃﻪ ﻟﻔﻆ ﺃﻥ ﺗﺸﻬﺪ؛‬
‫ﻷﻥ ﻟﻔﻆ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻟﺸﺮﻉ ﻣﺘﻌﻠﻖ ﺑﺎﻟﺒﺎﻃﻦ ﻭﺍﻟﻈﺎﻫﺮ‪.‬‬
‫ﻭﺍﻻﻋﺘﻘﺎﺩ ﰲ ﺍﻟﺸﻬﺎﺩﺗﲔ ﺑﺄﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪ ،‬ﻭﺑﺄﻥ ﳏﻤﺪ‪‬ﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻳﺮﺟﻊ ﺇﻟﻴﻪ‬
‫ﺍﻹﳝﺎﻥ ﺑﺎﻟﻨﱯ ‪ ‬ﻭﲟﺎ ﺃﺧﱪ ﺑﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ‪ ،‬ﻭﺍﻟﻜﺘﺐ‪ ،‬ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻭﺍﻹﳝﺎﻥ‬
‫ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺍﻹﳝﺎﻥ ﻓﺴﺮﻩ ﺍﻟﻨﱯ ‪ ‬ﳉﱪﻳﻞ ﺑﺎﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﻘﺎﻣﲔ ﻷﺟﻞ ﻭﺭﺩﻭﳘﺎ ﰲ ﺣﺪﻳﺚ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻓﺎﻹﺳﻼﻡ ﺇﺫﺍ ﺍﻗﺘﺮﻥ ﻣﻊ ﺍﻹﳝﺎﻥ ﺭﺟﻊ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﻣﻨﻬﺎ ﺍﻟﺸﻬﺎﺩﺗﺎﻥ‪ ،‬ﻭﺭﺟﻊ ﺍﻹﳝﺎﻥ‬
‫ﺇﱃ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻭﺇﺫﺍ ﺃﻓﺮﺩ ﺍﻹﺳﻼﻡ ﻓﺈﻧﻪ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺪﻳﻦ ﻛﻠﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﻨﻪ ﻗﺴﻢ ﺍﻹﺳﻼﻡ ﻫﺬﺍ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺃﻓﺮﺩ ﺍﻹﳝﺎﻥ ﻓﺈﻧﻪ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﲟﺎ ﻓﻴﻪ ﺍﻷﻋﻤﺎﻝ‪.‬‬
‫ﻭﳍﺬﺍ ﺃﲨﻊ ﺍﻟﺴﻠﻒ ﻭﺍﻷﺋﻤﺔ ﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﻭﺍﻋﺘﻘﺎﺩ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﻳﻌﲏ‪:‬‬
‫ﻗﻮﻝ ﻭﻋﻤﻞ ﻭﺍﻋﺘﻘﺎﺩ‪ ،‬ﻳﻌﲏ‪ :‬ﺇﺫﺍ ﺃﻓﺮﺩ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﺃﻥ‬
‫ﺍﻹﺳﻼﻡ ﻏﲑ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺃﻥ ﺍﻹﳝﺎﻥ ﺇﺫﺍ ﺟﺎﺀ ﻣﺴﺘﻘﻠﹰﺎ ﻋﻦ ﺍﻹﺳﻼﻡ ﻓﺈﻧﻪ ﻳﻌﲎ ﺑﻪ ﺍﻟﺪﻳﻦ ﻛﻠﻪ؛ ﻳﻌﲎ ﺑﻪ ﺍﻹﺳﻼﻡ‬
‫ﻭﺍﻹﳝﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﺃﺗﻰ ﺍﻹﺳﻼﻡ ﰲ ﺳﻴﺎﻕ ﻣﺴﺘﻘﻞ ﻋﻦ ﺍﻹﳝﺎﻥ ﻳﻌﲎ ﺑﻪ ﺍﻟﺪﻳﻦ ﻛﻠﻪ‪ ،‬ﻭﺃﻥ ﺍﻹﺳﻼﻡ‬
‫ﻭﺍﻹﳝﺎﻥ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺎ ﺍﻓﺘﺮﻗﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻓﺠﻌﻞ ﺍﻹﺳﻼﻡ ﻟﻸﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻭﺟﻌﻞ ﺍﻹﳝﺎﻥ ﻟﻼﻋﺘﻘﺎﺩﺍﺕ‬
‫ﺍﻟﺒﺎﻃﻨﺔ‪.‬‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﺴﻠﻒ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻣﻦ ﺭﺃﻯ ﺃﻥ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﺬﺍ ‪-‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻚ‪ -‬ﻏﲑ‬
‫ﺻﺤﻴﺢ‪ ،‬ﻭﻣﻨﻬﻢ ﺃﻳﻀ‪‬ﺎ ﺭﺃﻯ ﺃﻥ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﳜﺘﻠﻔﺎﻥ‪ ،‬ﻭﻟﻮ ﺗﻔﺮﻗﺎ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻹﺳﻼﻡ ﺇﺫﺍ‬
‫ﺍﺟﺘﻤﻊ ﻣﻊ ﺍﻹﳝﺎﻥ ﺻﺎﺭ ﺍﻹﺳﻼﻡ ‪-‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻜﻢ‪ -‬ﻟﻸﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻹﳝﺎﻥ ﻟﻼﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻛﻤﺎ‬
‫ﺩﻝ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺟﱪﻳﻞ ﻫﺬﺍ‪.‬‬
‫ﻧﻘﻮﻝ‪ :‬ﺍﻹﳝﺎﻥ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ ﻣﻊ ﺃﻧﻪ ﻣﺘﻌﻠﻖ ﺑﺎﻻﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﻭﺍﻹﺳﻼﻡ ﻋﻨﺪ ﺃﻫﻞ‬
‫ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻻ ﻳﻄﻠﻘﻮﻥ ﺍﻟﻌﺒﺎﺭﺓ ﺃﻧﻪ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ ﻣﻊ ﺃﻧﻪ ﻣﺘﻌﻠﻖ ﺑﺎﻟﻌﻤﻞ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ؟‬
‫ﻭﺿﺢ ﺍﻹﺷﻜﺎﻝ؟‬
‫ﺍﻹﳝﺎﻥ ﻳﻌﻠﻘﻮﻧﻪ ﺑﺎﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‪ ،‬ﻭﺍﻹﺳﻼﻡ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﻻ‬
‫ﻳﻘﻮﻟﻮﻥ ﻓﻴﻪ‪ :‬ﺇﻧﻪ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﻋﻨﺪ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ ﺃﻥ ﺍﻹﳝﺎﻥ ﺇﺫﺍ ﺃﺭﻳﺪ ﺑﻪ ﻋﺎﻣﺔ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ‪-‬ﻣﺜﻼ‪-‬‬
‫ﻭﻓﺪ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ﺣﻴﺚ ﻗﺎﻝ ﳍﻢ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺁﻣﺮﻛﻢ ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺣﺪﻩ‪ ،‬ﺃﺗﺪﺭﻭﻥ ﻣﺎ ﺍﻹﳝﺎﻥ‬
‫ﺑﺎﷲ ﻭﺣﺪﻩ؟ ‪ ‬ﰒ ﺫﻛﺮ ﺃﻣﻮﺭ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻗﺎﻝ‪  :‬ﺃﻥ ﺗﺆﺩﻭﺍ ﺍﳋﹸﻤ‪‬ﺲ ﻣﻦ ﺍﳌﻐﻨﻢ ‪ ‬ﻭﻫﺬﺍ ﻧﻮﻉ ﻣﻦ ﺍﻷﻋﻤﺎﻝ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻓﺈﺫﹰﺍ ﺍﻷﻋﻤﺎﻝ ﺑﺎﺗﻔﺎﻕ ﺍﻟﺴﻠﻒ ﺩﺍﺧﻠﺔ ‪-‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺩﺍﺧﻠﺔ‪ -‬ﰲ ﻣﺴﻤﻰ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻹﳝﺎﻥ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﺟﻊ ﰲ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﺇﱃ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻳﺮﺟﻊ ﺇﱃ ﺍﻷﻋﻤﺎﻝ‬
‫ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﻹﺳﻼﻡ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ؛ ﻷﻥ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ ﺇﳝﺎﻥ ﺍﻟﻘﻠﺐ ﻭﺇﳝﺎﻥ‬
‫ﺍﳉﻮﺍﺭﺡ‪.‬‬
‫ﻭﺇﳝﺎﻥ ﺍﻟﻘﻠﺐ ﺍﻋﺘﻘﺎﺩﻩ ﺑﻘﻮﺓ ﺇﳝﺎﻧﻚ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ‪ ،‬ﻫﺬﺍ ﺍﻟﻨﺎﺱ ﻟﻴﺴﻮﺍ ﻓﻴﻪ ﺳﻮﺍﺀ ﺑﻞ‬
‫ﳜﺘﻠﻔﻮﻥ‪ :‬ﻣﻨﻬﻢ ﻣﻦ ﺇﳝﺎﻧﻪ ﻛﺄﻣﺜﺎﻝ ﺍﳉﺒﺎﻝ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻫﻮ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﻳﺰﻳﺪ ﺑﺎﻟﻄﺎﻋﺔ ﻭﻳﻨﻘﺺ‬
‫ﺑﺎﳌﻌﺼﻴﺔ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺍﻹﳝﺎﻥ ﺗﺰﻳﺪ ﺃﻳﻀ‪‬ﺎ ﻭﺗﻨﻘﺺ‪ ،‬ﻓﻜﻠﻤﺎ ﺯﺍﺩﺕ ﺯﺍﺩ ﺇﳝﺎﻥ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻛﻠﻤﺎ‬
‫ﻧﻘﺼﺖ ﻧﻘﺺ ﺇﳝﺎﻥ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻳﻨﻘﺺ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻌﺼﻴﺔ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﻳﺰﻳﺪ ﺑﺘﺮﻙ ﺍﳌﻌﺼﻴﺔ‪.‬‬
‫ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻳﻀﺎ ﻳﻘﻮﻝ‪ :‬ﺍﻹﺳﻼﻡ ﺃﻳﻀ‪‬ﺎ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‪ ،‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻹﳝﺎﻥ ﰲ ﺩﻻﻟﺘﻪ‬
‫ﻋﻠﻰ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﺃﻭ ﰲ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻓﺈﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻳﺰﻳﺪ ﻣﻌﻬﺎ‬
‫ﺍﻹﺳﻼﻡ ﻭﻳﺰﻳﺪ ﻣﻌﻬﺎ ﺍﻹﳝﺎﻥ‪ ،‬ﻛﻴﻒ ﻳﺰﻳﺪ ﻣﻌﻬﺎ ﺍﻹﺳﻼﻡ؟ ﻷﻥ ﺍﻹﺳﻼﻡ ﺍﺳﺘﺴﻼﻡ‪.‬‬
‫ﻣﺎ ﺍﻹﺳﻼﻡ؟ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻻﺳﺘﺴﻼﻡ ﷲ ﺑﺎﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﻪ ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬ﻭﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺃﻫﻠﻪ‪،‬‬
‫ﻓﺎﻹﺳﻼﻡ ﻓﻴﻪ ﺍﺳﺘﺴﻼﻡ ﷲ ﺑﺎﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻫﺬﺍ ﺩﺍﺧﻞ ﰲ ﺍﻟﺸﻬﺎﺩﺗﲔ‪ ،‬ﺃﻭ ﺗﺪﺧﻞ ﻓﻴﻪ ﺍﻟﺸﻬﺎﺩﺗﺎﻥ‪ ،‬ﻓﻬﺬﺍ ﺇﺫﹰﺍ ﻳﺰﻳﺪ‬
‫ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻭﻳﻨﻘﺺ ﺍﺳﺘﺴﻼﻣﻬﻢ ﷲ ﺑﺎﻟﺘﻮﺣﻴﺪ ﳐﺘﻠﻒ ﻳﺘﻔﺎﻭﺗﻮﻥ ﻓﻴﻪ‪ ،‬ﻭﺍﻻﻧﻘﻴﺎﺩ ﺑﺎﻟﻄﺎﻋﺔ ﺃﻳﻀ‪‬ﺎ ﻳﺘﻔﺎﻭﺗﻮﻥ ﻓﻴﻪ‪.‬‬
‫ﺇﺫﹰﺍ ﻣﻦ ﺃﻃﻠﻖ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻼ ﻳﻐﻠﻂ‪ ،‬ﻭﻗﺪ ﺃﻃﻠﻘﻪ ﻣﺮﺓ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ؛ ﻭﻟﻜﻦ ﺍﻟﻘﻮﻝ ﺍﳌﻌﺘﻤﺪ ﻋﻨﺪ‬
‫ﺍﻟﺴﻠﻒ ﺃ‪‬ﻢ ﻳﻌﱪﻭﻥ ﰲ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ﻋﻦ ﺍﻹﳝﺎﻥ ﺩﻭﻥ ﺍﻹﺳﻼﻡ؛ ﻷﻥ ﰲ ﺫﻟﻚ ﳐﺎﻟﻔﺔ ﻟﻠﻤﺮﺟﺌﺔ ﺍﻟﺬﻳﻦ‬
‫ﳚﻌﻠﻮﻥ ﺍﻹﳝﺎﻥ ﺍﻟﻨﺎﺱ ﰲ ﺃﺻﻠﻪ ﺳﻮﺍﺀ‪ ،‬ﻳﻌﲏ‪ :‬ﰲ ﺍﻋﺘﻘﺎﺩﻩ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﻔﺎﻭﺕ ﺍﻟﻨﺎﺱ ﻋﻨﺪﻫﻢ ﰲ ﺍﻷﻋﻤﺎﻝ‬
‫ﺍﻟﻈﺎﻫﺮﺓ‪.‬‬
‫ﻓﺘﻘﻴﺪ ﺍﻟﺴﻠﻒ ﺑﻠﻔﻆ ﺍﻹﳝﺎﻥ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‪ ،‬ﺧﻼﻓﹰﺎ ﻟﻠﻤﺮﺟﺌﺔ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ﰲ ﺍﻷﻋﻤﺎﻝ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﺩﻭﻥ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻋﻨﺪﻫﻢ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻘﻠﺐ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﺳﻮﺍﺀ‪ ،‬ﻛﻤﺎ ﻳﻌﱪﻭﻥ ﻋﻨﻪ ﺑﻘﻮﳍﻢ ﻭﺃﻫﻠﻪ ﰲ‬
‫ﺃﺻﻠﻪ ﺳﻮﺍﺀ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻓﻴﻌﱪﻭﻥ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﺄﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ ﺩﻭﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﳍﺬﺍ ﻓﺘﺄﺧﺬ ﺑﺘﻌﺒﲑﻫﻢ‪ ،‬ﻭﻻ ﺗﻄﻠﻖ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻷﺧﺮﻯ؛ ﻷ‪‬ﺎ ﻏﲑ ﻣﺴﺘﻌﻤﻠﺔ ﻋﻨﺪﻫﻢ ﻣﻊ ﺃ‪‬ﺎ ﺇﻥ ﺃﻃﻠﻘﺖ ﻓﻬﻲ ﺻﺤﻴﺤﺔ ﺇﻥ ﺍﺣﺘﻴﺞ ﺇﻟﻴﻬﺎ‪.‬‬
‫‪ ‬ﻗﺎﻝ‪ :‬ﺻﺪﻗﺖ ‪ ‬ﻳﻌﲏ‪ :‬ﰲ ﺟﻮﺍﺑﻪ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﺬﺍ ﻓﻴﻪ ﻋﺠﺐ ﺃﻥ ﻳﺴﺄﻝ ﻭﻳﺼﺪﻕ‪ ،‬ﻭﻫﺬﺍ ﻓﻴﻪ‬
‫ﻟﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ؛ ﺍﻧﺘﺒﺎﻩ ﺍﻟﺼﺤﺎﺑﺔ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻛﻴﻒ ﻳﺴﺄﻝ ﻭﻳﺼﺪﻕ؟ ﻓﺎﳌﺘﻌﻠﻢ ﺇﺫﺍ ﺃﺗﻰ ﺑﺄﺳﻠﻮﺏ ﰲ ﺍﻟﺴﺆﺍﻝ‬
‫ﻳﻠﻔﺖ ﺍﻟﻨﻈﺮ ﻟﻴﺴﺘﻔﻴﺪ ﺍﻟﺒﻘﻴﺔ ﻣﻊ ﻋﻠﻢ ﺍﳌﺴﺌﻮﻝ ﻓﺈﻥ ﻫﺬﺍ ﺣﺴﻦ ﻟﻴﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺍﻵﺧﺮﻭﻥ؛ ﻷﻥ ﺍﻟﻨﱯ ‪ ‬ﻳﻌﺮﻑ ﺃﻥ‬
‫ﻫﺬﺍ ﺟﱪﻳﻞ‪ ،‬ﻭﺗﺼﺪﻳﻘﻪ ﻟﻪ ﺩﺍﻝ ﻋﻠﻰ ﻫﺬﺍ ﺑﻮﺿﻮﺡ‪.‬‬
‫ﻓﻔﻲ ﻫﺬﺍ ﺃﻥ ﺍﳌﺘﻌﻠﻢ ﻳﺄﰐ ﻟﻠﻌﺎﱂ ﲟﻌﺮﻓﺘﻪ ﲟﺎ ﻳﺴﺄﻝ ﻹﻓﺎﺩﺓ ﻏﲑﻩ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺃﺳﻠﻮﺏ ﺣﺴﻦ ﻣﻦ ﺃﺳﺎﻟﻴﺐ‬
‫ﻓﻌﺠﺒﻨﺎ ﻟﻪ ﻳﺴﺄﻟﻪ ﻭﻳﺼﺪﻗﻪ! ﻗﺎﻝ‪ :‬ﻓﺄﺧﱪﱐ ﻋﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ‬ ‫‪‬‬ ‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺃﻥ ﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ‪ ‬ﺫﻛﺮ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺘﺔ‪.‬‬
‫‪‬‬ ‫ﻭﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺟﺎﺀﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻣﻨﻬﺎ ﲬﺴﺔ ﻣﺘﺘﺎﺑﻌﺔ ﺟﺎﺀﺕ ﰲ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫‪               ‬‬

‫ﻫﺬﻩ ﺃﺭﺑﻌﺔ‪.‬‬
‫‪  ‬ﻭﻛﻤﺎ‬ ‫‪         ‬‬ ‫ﻭﻗﻮﻟﻪ‪:‬‬
‫‪          ‬‬ ‫‪‬‬ ‫ﰲ ﻗﻮﻟﻪ‪:‬‬
‫‪              ‬‬

‫‪       ‬‬ ‫‪     ‬ﻭﰲ ﺍﻟﻘﺪﺭ ﺟﺎﺀ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻳﻌﲏ‪ :‬ﺃﻥ ﺃﺻﻮﻝ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﻫﺬﻩ ﺟﺎﺀﺕ ﺃﻳﻀ‪‬ﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺍﻟﺴﺘﺔ ﻫﻲ ﺍﻟﱵ ﻋﱪ ﻋﻨﻬﺎ ﺑﺄﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﳋﻤﺴﺔ ﺍﻟﱵ ﻗﺒﻠﻬﺎ ﺑﺄﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﺭﻛﺎﻥ‬
‫ﺍﻹﳝﺎﻥ ﻣﺎ ﻣﻌﲎ ﻛﻮ‪‬ﺎ ﺃﺭﻛﺎﻧﺎ؟‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻧﻠﺤﻆ ﻣﺴﺄﻟﺔ ﻣﻬﻤﺔ ﻳﻨﺒﻐﻲ ﻟﻜﻢ ﺃﻥ ﺗﻨﺘﺒﻬﻮﺍ ﳍﺎ ﺃﻥ ﻟﻔﻆ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﻔﻆ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﱂ ﻳﺮﺩ ﰲ‬
‫ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﱂ ﻳﺮﺩ ﺃﻥ ﻟﻺﳝﺎﻥ ﺃﺭﻛﺎﻧﺎ‪ ،‬ﻭﻻ ﺃﻥ ﻟﻺﺳﻼﻡ ﺃﺭﻛﺎﻧﺎ‪ ،‬ﻭﺇﳕﺎ ﻋﱪ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻠﻔﻆ ﺍﻟﺮﻛﻦ‬
‫ﺍﺟﺘﻬﺎﺩ‪‬ﺍ ﻣﻦ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﺗﻔﻬﻢ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺿﻮﺀ ﻫﺬﺍ ﺍﻷﺻﻞ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﺘﻌﺒﲑ‬
‫ﻋﻦ ﻫﺬﻩ ﺑﺎﻷﺭﻛﺎﻥ ﺇﳕﺎ ﻫﻮ ﻓﻬﻢ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺃﻥ ﻫﺬﻩ ﻫﻲ ﺍﻷﺭﻛﺎﻥ‪ ،‬ﻭﻓﻬﻤﻬﻢ ﺻﺤﻴﺢ ﺑﻼ ﺷﻚ؛ ﻷﻥ‬
‫ﺍﻟﺮﻛﻦ ﻫﻮ ﻣﺎ ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﻣﺎﻫﻴﺔ ﺍﻟﺸﻲﺀ‪.‬‬
‫ﻓﺎﻟﺸﻲﺀ ﻻ ﻳﺘﺼﻮﺭ ﻗﻴﺎﻣﻪ ﺇﻻ ﺑﻮﺟﻮﺩ ﺃﺭﻛﺎﻧﻪ‪ ،‬ﻓﻤﻌﲎ ﺫﻟﻚ ﺃﻧﻪ ﺇﺫﺍ ﲣﻠﻒ ﺭﻛﻦ ﻣﻦ ﺍﻷﺭﻛﺎﻥ ﻣﺎ ﻗﺎﻡ ﺍﻟﺒﻨﺎﺀ‪،‬‬
‫ﻓﺈﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﻣﺎ ﻗﺎﻡ ﺑﻨﺎﺀ ﺍﻹﳝﺎﻥ ﺃﺻﻠﹰﺎ‪ ،‬ﺇﺫﺍ ﲣﻠﻒ ﺭﻛﻦ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻣﺎ ﻗﺎﻡ ﺍﻟﺒﻨﺎﺀ؛ ﻷﻥ‬
‫ﺍﻟﺮﻛﻦ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻻﺻﻄﻼﺣﻲ ﻫﻮ ﻣﺎ ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﻣﺎﻫﻴﺔ ﺍﻟﺸﻲﺀ‪ ،‬ﻓﺈﺫﺍ ﲣﻠﻒ ﺭﻛﻦ ﱂ ﻳﻘﻢ ﺍﻟﺸﻲﺀ ﺃﺻﻠﹰﺎ‪،‬‬
‫ﻳﻌﲏ‪ :‬ﱂ ﻳﻘﻢ ﺍﻟﺸﻲﺀ ﻭﺟﻮﺩﺍ ﺷﺮﻋﻴ‪‬ﺎ؛ ﻷﻥ ﻗﻴﺎﻣﻪ ﻣﺒﲏ ﻋﻠﻰ ﺗﻜﺎﻣﻞ ﺃﺭﻛﺎﻧﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﻮﺭﺩ ﻋﻠﻴﻨﺎ ﺇﺷﻜﺎﻻ ﻭﻫﻮ ﺃﻧﻪ ﰲ ﺍﻹﺳﻼﻡ ﻗﻴﻞ‪ :‬ﻫﺬﻩ ﻫﻲ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺍﳋﻤﺴﺔ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﱂ‬
‫ﻳﺘﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺗﺮﻙ ﺍﳊﺞ ﻭﺍﻟﺼﻴﺎﻡ ﲨﻴﻌ‪‬ﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺃﻧﻪ ﻟﻴﺲ ﲟﺴﻠﻢ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺗﺮﻙ‬
‫ﺭﻛﻨ‪‬ﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻓﺈﻧﻪ ﻟﻴﺲ ﲟﺆﻣﻦ ﺃﺻﻠﹰﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﺮﺟﻊ ﺇﱃ ﺃﻥ ﺍﺻﻄﻼﺡ ﺍﻟﺮﻛﻦ ﺍﺻﻄﻼﺡ ﺣﺎﺟﺰ‪.‬‬
‫ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﺗﻔﻬﻢ ‪-‬ﺧﺎﺻﺔ ﰲ ﻣﺴﺎﺋﻞ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻭﺍﻟﺘﻜﻔﲑ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ‪ ،‬ﻭﻣﺎ ﻳﺘﻌﻠﻖ ‪‬ﺎ‪ -‬ﺃﻥ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺃﺗﻮﺍ ﺑﺄﻟﻔﺎﻅ ﻟﻺﻓﻬﺎﻡ‪ ،‬ﻓﻬﺬﻩ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﻟﻺﻓﻬﺎﻡ ﻻ ﲢﻜﻢ ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﲢﻜﻢ‬
‫ﻋﻠﻰ ﻣﺎ ﺃﺗﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻪ ﻣﻦ ﺍﺻﻄﻼﺣﺎﺕ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻧﻔﻬﻢ ﺍﻻﺻﻄﻼﺣﺎﺕ ﻋﻠﻰ ﺿﻮﺀ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﺃﻥ ﻧﻔﻬﻢ‬
‫ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺿﻮﺀ ﺍﻻﺻﻄﻼﺣﺎﺕ‪.‬‬
‫ﻓﺈﺫﺍ ﺻﺎﺭ ﺍﻻﺻﻄﻼﺡ ﺻﺤﻴﺤ‪‬ﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺸﺮﻋﻲ ﺭﺟﻌﻨﺎ ﰲ ﻓﻬﻢ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺸﺮﻋﻲ ﻟﻼﺻﻄﻼﺡ‬
‫ﻓﻔﻬﻤﻨﺎ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻀﺢ ﺑﺒﻴﺎﻥ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﲣﻠﻒ ﺭﻛﻨﺎﻥ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﲣﻠﻒ ﺍﳊﺞ ‪-‬‬
‫ﻣﺜﻼ‪ -‬ﻭﺍﻟﺼﻴﺎﻡ‪ ،‬ﻓﺈﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻣﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﱂ ﻳﺄﺕ ﺑﺎﳊﺞ ﻭﺍﻟﺼﻴﺎﻡ ﻓﺈﻧﻪ ﻟﻴﺲ ﲟﺴﻠﻢ؛‬
‫ﺑﻞ ﻗﺎﻟﻮﺍ‪ :‬ﻫﻮ ﻣﺴﻠﻢ؛ ﻷﻧﻪ ﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪ‪‬ﺍ ﺭﺳﻮﻝ ﺍﷲ؛ ﻭﻷﻧﻪ ﺃﻗﺎﻡ ﺍﻟﺼﻼﺓ ‪-‬ﻣﺜﻼ‪-‬‬
‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﻋﺪﺍ ﺫﻟﻚ ﻣﻦ ﺍﻷﺭﻛﺎﻥ ﻓﻴﻤﺎ ﺇﺫﺍ ﺗﺮﻛﻬﺎ‪ ،‬ﻳﻌﲏ‪ :‬ﻭﱂ ﻳﺄﺕ ‪‬ﺎ ﺩﻭﻥ ﺟﻬﺪ ﳍﺎ ﻣﻊ ﺃﻧﻪ ﲣﻠﻒ ﻋﻨﻪ‬
‫ﺭﻛﻦ ﺃﻭ ﺃﻛﺜﺮ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﻫﺬﺍ ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﰲ ﻓﻬﻢ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﳒﻌﻞ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﲣﺘﻠﻒ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﺮﻛﻦ ﻋﻦ ﻓﻬﻢ ﺃﺭﻛﺎﻥ‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﻓﻨﻘﻮﻝ ﰲ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪ :‬ﻳﻜﺘﻔﻰ ﰲ ﺍﻹﺳﻼﻡ ﺑﻮﺟﻮﺩ ﺍﻟﺸﻬﺎﺩﺗﲔ ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻭﰲ ﻏﲑﳘﺎ ﺧﻼﻑ‪،‬‬
‫ﻭﺃﻣﺎ ﰲ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻓﻤﻦ ﲣﻠﻒ ﻣﻨﻪ ﺭﻛﻦ ﻣﻦ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﻓﺈﻧﻪ ﻟﻴﺲ ﲟﺆﻣﻦ ﻫﺬﺍ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﺄﺻﻴﻞ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﻧﻘﻮﻝ‪ :‬ﳝﻜﻦ ﺃﻥ ﻳﺴﻤﻰ ﻣﺴﻠﻤ‪‬ﺎ ﻭﻟﻮ ﲣﻠﻒ ﻋﻨﻪ ﺑﻌﺾ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﺴﻤﻰ ﻣﺆﻣﻨ‪‬ﺎ‬
‫ﺇﻥ ﲣﻠﻒ ﻋﻨﻪ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ‪ ،‬ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﺄﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺘﺔ ﻫﺬﻩ ﻓﻴﻬﺎ ﻗﺪﺭ ﻭﺍﺟﺐ ﻻ ﻳﺼﺢ‬
‫ﺇﺳﻼﻡ ﺑﺪﻭﻧﻪ‪ ،‬ﻗﺪﺭ ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ‪ ،‬ﻣﻦ ﱂ ﻳﺄﺕ ﺑﻪ ﻓﻠﻴﺲ ﲟﺆﻣﻦ‪ ،‬ﻭﻫﻨﺎﻙ ﻗﺪﺭ ﺯﺍﺋﺪ ﻋﻠﻰ ﻫﺬﺍ ﺗﺒﻌﺎ‬
‫ﻟﻠﻌﻠﻢ‪ ،‬ﺃﻭ ﺗﺒﻌﺎ ﳌﺎ ﻳﺼﻠﻪ ﻣﻦ ﺍﻟﺪﻟﻴﻞ‪.‬‬
‫ﻓﻤﺎ ﻫﻮ ﺍﻟﻘﺪﺭ ﺍ‪‬ﺰﺉ ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﻦ ﱂ ﻳﺄﺕ ﺑﻪ ﺻﺎﺭ ﻛﺎﻓﺮ‪‬ﺍ؟ ﻓﻬﺬﺍ ﻫﻨﺎﻙ ﻗﺪﺭ ﳎﺰﺉ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪،‬‬
‫ﻗﺪﺭ ﳎﺰﺉ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ‪ ،‬ﻗﺪﺭ ﳎﺰﺉ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻜﺘﺐ‪ ،‬ﻭﻗﺪﺭ ﳎﺰﺉ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‬
‫ﻭﺍﻟﻘﺪﺭ‪ ...‬ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﺃﻣﺎ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻓﻬﻮ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺇﳝﺎﻥ ﺑﺎﷲ ﺑﺄﻧﻪ ﻭﺍﺣﺪ ﰲ ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﻭﺇﳝﺎﻥ ﺑﺎﷲ ﺑﺄﻧﻪ ﻭﺍﺣﺪ ﰲ ﺃﻟﻮﻫﻴﺘﻪ‪،‬‬
‫‪‬‬ ‫ﻳﻌﲏ‪ :‬ﰲ ﺍﺳﺘﺤﻘﺎﻗﻪ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺇﳝﺎﻥ ﺑﺎﷲ ﻳﻌﲏ‪ :‬ﺑﺄﻧﻪ ﻭﺍﺣﺪ ﰲ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﻻ ﻣﺜﻴﻞ ﻟﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪-‬‬
‫‪.         ‬‬
‫ﺍﻟﻘﺪﺭ ﺍ‪‬ﺰﺉ ﻣﻦ ﺍﻷﻭﻝ ﺃﻥ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪ -‬ﻫﻮ ﺭﺏ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﻫﻮ ﺇﱃ ﺍﳋﺎﻟﻖ‬
‫ﻟﻪ‪ ،‬ﺍﳌﺪﺑﺮ ﻟﻪ‪ ،‬ﺍﳌﺘﺼﺮﻑ ﻓﻴﻪ‪ ،‬ﺧﺎﻟﻖ ﻟﻪ‪ ،‬ﻣﺪﺑﺮ ﻟﻪ‪ ،‬ﻭﻣﺘﺼﺮﻑ ﻓﻴﻪ ﻛﻴﻒ ﻳﺸﺎﺀ‪ ،‬ﻫﺬﻩ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﺑﺎﻹﳍﻴﺔ ﺑﺄﻧﻪ ﻻ‬
‫ﺃﺣﺪ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺃﻭ ﺷﻴﺌﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻻ ﺃﺣﺪ ﻳﺴﺘﺤﻖ ﺷﻴﺌﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻣﻦ ﺍﳋﻠﻖ؛ ﺑﻞ‬
‫ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﻫﻮ ﺍﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪ -‬ﻭﺣﺪﻩ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﺆﻣﻦ ﺑﺄﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻪ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻌﻼ ﺩﻭﻥ ﲤﺜﻴﻞ ﳍﺎ ﺑﺼﻔﺎﺕ‬
‫ﺍﳌﺨﻠﻮﻗﲔ‪ ،‬ﻭﺩﻭﻥ ﺗﻌﻄﻴﻞ ﻟﻪ ﻋﻦ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﺃﻭ ﺟﺤﺪ ﻟﺸﻲﺀ ﻣﻦ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﺑﻌﺪ ﻭﺿﻮﺡ‬
‫ﺍﳊﺠﺔ ﻓﻴﻬﺎ ﻟﻪ‪ ،‬ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﺍ‪‬ﺰﺉ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪.‬‬

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‫ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ ﺍﻟﻘﺪﺭ ﺍ‪‬ﺰﺉ ﺃﻥ ﻳﺆﻣﻦ ﺑﺄﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻪ ﺧﻠﻖ ﻣﻦ ﺧﻠﻘﻪ ﺍﲰﻬﻢ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻋﺒﺎﺩ‬
‫ﻳﺄﲤﺮﻭﻥ ﺑﺄﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﺮﺑﻮﺑﻮﻥ ﻻ ﻳﺴﺘﺤﻘﻮﻥ ﺷﻴﺌﹰﺎ‪ ،‬ﻭﺃﻥ ﻣﻨﻬﻢ ﻣﻦ ﻳﺄﺕ ﺑﺎﻟﻮﺣﻲ ﻟﻸﻧﺒﻴﺎﺀ‪ ،‬ﻫﺬﺍ‬
‫ﺍﻟﻘﺪﺭ ﻫﻮ ﺍﻟﻮﺍﺟﺐ‪.‬‬
‫ﻓﺈﺫﺍ ﻗﺎﻝ‪ :‬ﻻ ﺃﻧﺎ ﺃﻧﻜﺮ ﻭﺟﻮﺩ ﻣﻼﺋﻜﺔ ‪-‬ﻣﺎ ﺷﻔﺖ ﺃﺣﺪ‪ -‬ﻓﻬﺬﺍ ﺍﻧﺘﻔﻰ ﻋﻨﻪ ﺃﺻﻞ‪ ،‬ﺍﻧﺘﻔﻰ ﻋﻨﻪ ﻫﺬﺍ ﺍﻟﺮﻛﻦ‬
‫ﻭﻫﻮ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ؛ ﻟﻜﻦ ﻟﻮ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﻣﺎ ﺃﻋﻠﻢ ﻣﻴﻜﺎﻝ ﻫﺬﺍ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻘﺪﺡ ﰲ ﺇﳝﺎﻧﻪ ﺑﺎﳌﻼﺋﻜﺔ؛ ﻷﻧﻪ ﻳﻘﻮﻝ‪:‬‬
‫ﺃﻧﺎ ﻣﺆﻣﻦ ﺑﻮﺟﻮﺩ ﻫﺬﺍ ﺍﳋﻠﻖ ﻣﻦ ﺧﻠﻖ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻼﺋﻜﺔ؛ ﻟﻜﻦ ﻣﻴﻜﺎﻝ ﻣﺎ ﺃﻋﺮﻑ ﻫﺬﺍ ﻣﻴﻜﺎﻝ‪ ،‬ﻓﻴﺒﻠﻎ‬
‫‪     ‬ﺍﻵﻳﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺫﻛﺮ ﻣﻴﻜﺎﻝ‪ ،‬ﻭﻳﺒﻠﻎ ﲟﺎ ﺟﺎﺀ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﻋﻠﻢ‬ ‫‪‬‬ ‫ﺑﺎﳊﺠﺔ ﻓﻴﻪ ﰲ ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ‬
‫ﺃ‪‬ﺎ ﺁﻳﺔ ﰒ ﱂ ﻳﺆﻣﻦ ﻛﺎﻥ ﺟﺎﺣﺪ‪‬ﺍ ﳍﺬﺍ ﺍﻟﺮﻛﻦ ﻣﻦ ﺍﻷﺭﻛﺎﻥ‪.‬‬

‫‪ …     ‬ﺍﻵﻳﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺫﻛﺮ "ﻣ‪‬ﻴﻜﹶﺎﻝﹶ" ﻭﻳ‪‬ﺒ‪‬ﻠﱢﻎﹸ ﲟﺎ ﺟﺎﺀ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﻋﻠﻢ ﺃ‪‬ﺎ ﺁﻳﺔ ﰒ ﱂ‬ ‫‪‬‬

‫ﻳﺆﻣﻦ‪ ،‬ﻛﺎﻥ ﺟﺎﺣﺪﺍﹰ ﳍﺬﺍ ﺍﻟﺮﻛﻦ ﻣﻦ ﺍﻷﺭﻛﺎﻥ‪.‬‬

‫ﻓﺈﺫﹰﺍ ﻓﻴﻪ ﻗﺪﺭ ﳎﺰﺉ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ‪ ،‬ﻭﻗﺪﺭ ﻳﺘﻔﺎﺿﻞ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﻭﺍﺟﺐ ‪-‬ﺃﻳﻀﺎﹰ‪ -‬ﻣﻊ‬
‫ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻓﻜﻠﻤﺎ ﻋﻠﻢ ﺷﻴﺌﺎﹰ ﻣﻦ ﺫﻟﻚ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻹﳝﺎﻥ ﺑﻪ ‪ ...‬ﺇﱁ‪ ،‬ﻭﻫﺬﺍ ﻭﺍﺳﻊ ﻭﻛﻠﻤﺎ ﻋﻠﻢ ﺷﻴﺌﺎﹰ ﻭﺍﺟﺐ ﻣﻦ‬
‫ﺫﻟﻚ ﺯﺍﺩ ﺃﺟﺮﻩ ﻭﺛﻮﺍﺑﻪ ﻭﺇﳝﺎﻧﻪ ﻭﻳﻘﻴﻨﻪ ‪.‬‬
‫ﺍﻹﳝﺎﻥ ﺑﺎﻟﻜﺘﺐ‪ :‬ﺍﻟﻘﺪﺭ ﺍ‪‬ﺰﺉ ﻣﻨﻬﺎ ﺃﻥ ﻳﻌﻠﻢ … ﺃﻥ ﻳﻌﺘﻘﺪ ﺍﻻﻋﺘﻘﺎﺩ ﺍﳉﺎﺯﻡ ﺍﻟﺬﻱ ﻻ ﺷﻚ ﻓﻴﻪ ﺑﺄﻥ ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻧﺰﻝ ﻋﻠﻰ ﻣﻦ ﺷﺎﺀ ﻣﻦ ﺭﺳﻠﻪ ﻛﺘﺒﺎﹰ ﻫﻲ ﻛﻼﻣﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺃﻥ ﻣﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﻛﻼﻣﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻘﺪﺭ ﺍ‪‬ﺰﺉ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﺎ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﻳﺆﻣﻦ ﺑﺎﻟﺘﻮﺭﺍﺓ‪ ،‬ﻗﺪ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻻ ﺃﻋﺮﻑ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻓﺈﺫﺍ ﻋ‪‬ﺮ‪‬ﻑ ﻭﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﰲ‬
‫ﺗﻔﺎﺻﻴﻞ ﺫﻟﻚ‪.‬‬

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‫ﻓﻤﻦ ﻋﻠ‪‬ﻢ ﺷﻴﺌﺎ ﺑﺪﻟﻴﻠﻪ‪ ،‬ﺑﻨﺼﻪ ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺆﻣﻦ ﺑﻪ‪ ،‬ﻟﻜﻦ ﺃﻭﻝ ﻣﺎ ﻳﺪﺧﻞ ﰲ ﺍﻟﺪﻳﻦ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻳﺆﻣﻦ ‪‬ﺬﺍ ﺍﻟﻘﺪﺭ ﺍ‪‬ﺰﺉ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺼﺢ ﻣﻌﻪ ﺇﳝﺎﻥ ﺍﳌﺴﻠﻢ‪.‬‬
‫ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﺍﻹﳝﺎﻥ ‪ :‬ﻭﻫﻮ ﺍﻻﻋﺘﻘﺎﺩ ﺍﳉﺎﺯﻡ ﺍﻟﺬﻱ ﻻ ﺭﻳﺐ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺗﺮﺩﺩ ﺑﺄﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﺃﺭﺳﻞ ﺭﺳﻼﹰ ﳋﻠﻘﻪ‪ ،‬ﻭﺃﻥ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﻣﻮﺣﻰ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﺃﻥ ﺧﺎﲤﻬﻢ ﳏﻤﺪ ‪-‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻓﻴﺆﻣﻦ ﺑﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻭﻳﺘﺒﻌﻪ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻘﺪﺭ ﺍ‪‬ﺰﺉ‪ ،‬ﻭﻣﺎ ﺑﻌﺪ ﺫﻟﻚ ‪-‬‬
‫ﺃﻳﻀﺎ‪ -‬ﻳﻜﻮﻥ ﻭﺍﺟﺒﺎ ﺑﻘﺪﺭ ﻣﺎ ﻳﺼﻠﻪ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻓﻴﻬﺎ ﺃﺷﻴﺎﺀ ‪-‬ﺃﻳﻀﺎﹰ‪ -‬ﻣﺴﺘﺤﺒﺔ ﰲ ﺗﻔﺎﺻﻴﻠﻪ ‪.‬‬
‫ﻃﺒﻌﺎﹰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺪ ﻧ‪‬ﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻌﻘﻴﺪﺓ ﻛﻠﻬﺎ‪ ،‬ﻭﻳﻄﻮﻝ ﺍﻟﻜﻼﻡ‪ ،‬ﻟﻜﻦ ﻧﻨﺒﻬﻚ ﻋﻠﻰ ﺃﺻﻮﻝ ﰲ ﻓﻬﻢ ﻫﺬﻩ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪ :‬ﺍﻟﻘﺪﺭ ﺍ‪‬ﺰﺉ ﻣﻨﻪ‪ ،‬ﺍﻟﺬﻱ ﻳﺘﺤﻘﻖ ﺑﻪ ﻗﻴﺎﻡ ﺍﻟﺮﻛﻦ ‪-‬ﺃﻥ ﻳﺆﻣﻦ ﺑﺄﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺟﻌﻞ‬
‫ﻳﻮﻣﺎﹰ ﳛﺎﺳﺐ ﻓﻴﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻳﻌﻮﺩﻭﻥ ﺇﻟﻴﻪ ﻭﻳﺒﻌﺜﻬﻢ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻭﻳﻠﻘﻮﻥ ﺭ‪‬ﻢ ﻭﳚﺎﺯﻱ ﺍﶈﺴﻦ ﺑﺈﺣﺴﺎﻧﻪ ﻭﺍﳌﺴﻲﺀ‬
‫ﺑﺈﺳﺎﺀﺗﻪ‪ ،‬ﻭﺃﻥ ﺍﶈﺴﻦ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻭﺃﻥ ﺍﳌﺴﻲﺀ‪ -‬ﻳﻌﲏ‪ :‬ﺍﻟﻜﻔﺎﺭ‪ -‬ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃﻥ ﺍﳌﺴﻠﻢ ﻳﺪﺧﻞ ﺍﳉﻨﺔ‪ ،‬ﻫﺬﺍ‬
‫ﺍﻟﻘﺪﺭ ﻭﺍﺟﺐ‪ ،‬ﺭﻛﻦ‪ ،‬ﻭﻣﺎ ﺑﻌﺪ ﺫﻟﻚ ﻳﻜﻮﻥ ﲝﺴﺐ ﺍﻟﻌﻠﻢ ‪.‬‬
‫ﻭﺍﻟﻘﹶﺪ‪‬ﺭ‪ :‬ﻳﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ‪ :‬ﺧﲑﻩ ﻭﺷﺮﻩ ﻣﻦ ﺍﷲ ‪-‬ﺗﻌﺎﱃ‪ -‬ﺑﺄﻥ ﻳﺆﻣﻦ … ﻫﺬﺍ ﻫﻮ ﺍﻟﻘﺪ‪‬ﺭ ﺍ‪‬ﺰﺉ‪ ،‬ﺑﺄﻧﻪ ﻣﺎ ﻣﻦ‬
‫ﺷﻲﺀ ﻳﻜﻮﻥ ﺇﻻ ﻭﻗﺪ ﻗﺪ‪‬ﺭﻩ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.‬‬
‫ﲟﻌﲎ‪ :‬ﺃﻧﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻋﻠ‪‬ﻢ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻗﺒﻞ ﻭﻗﻮﻋﻪ‪ ،‬ﻭﻋ‪ ‬ﹾﻠﻤ‪‬ﻪ ﺑﺬﻟﻚ ﺃﻭ‪‬ﻝ‪ ،‬ﻭﺃﻧﻪ ﻛﺘﺐ ﺫﻟﻚ ﻋﻨﺪﻩ ‪-‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.-‬‬
‫ﻭﻳﻐﲏ ﻋﻦ ﺍﻋﺘﻘﺎﺩﻩ ﺍﻟﻜﺘﺎﺑﺔ ﻗﺒﻞ ﺍﻟﻌﻠﻢ ﺑﺪﻟﻴﻠﻬﺎ ﺃﻥ ﻳﺆﻣﻦ ﺑﺎﻟﻘﺪ‪‬ﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﻟﻘﺪ‪‬ﺭ ﺳﺎﺑﻖ‪ ،‬ﻓﻴﺸﻤﻞ‬
‫ﺫﻟﻚ … ﻳﺸﻤﻞ ﺍﻋﺘﻘﺎﺩﻩ ﺃﻥ ﺍﻟﻘﺪﺭ ﺳﺎﺑﻖ ﺍﻟﻌﻠﻢ‪ :‬ﻋﻠﻢ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﺍﻟﻜﺘﺎﺑﺔ؛ ﻷﻥ ﺍﻷﻗﺴﺎﻡ ﺍﻵﺗﻴﺔ‬
‫ﻣﻘﺎﺭ‪‬ﻧﺔ ﺃﻭ ﻻﺣﻘﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﺳﺎﺑﻘﺔ ‪.‬‬

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‫ﻭﻳﺆﻣﻦ ‪-‬ﺃﻳﻀﺎﹰ‪ -‬ﺑﺄﻥ ﻣﺎ ﺷﺎﺀ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻛﺎﻥ ﻭﻣﺎ ﱂ ﻳﺸﺄ ﱂ ﻳﻜﻦ‪ ،‬ﻭﺃﻧﻪ ﻣﺎ ﻣﻦ ﺷﻲﺀ ﺇﻻ ﻭﺍﷲ ‪-‬‬
‫‪   ‬‬ ‫ﺟﻞ ﻭﻋﻼ‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﳜﻠﻘﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻓﻴﺨﻠﻖ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﻛﻤﺎ ﻗﺎﻝ‪:‬‬
‫‪.  ‬‬
‫ﻓﺈﺫﹰﺍ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ … ﺇﳝﺎﻥﹲ ﺑﺎﻟﻘﺪ‪‬ﺭ ﺍﻟﺴﺎﺑﻖ ﻭﲟﺸﻴﺌﺔ ﺍﷲ ﻭﻗﺪﺭﺗﻪ ﻭﺧﻠﻘﻪ؛ ﻹﻧﻔﺎﺫ ﺍﻟﻘﺪ‪‬ﺭ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫ﻫﺬﺍ ﻗﺪﺭ ﻭﺍﺟﺐ ﻻ ﻳﺼﺢ ﺍﻹﳝﺎﻥ ﺑﺪﻭﻧﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﻛﻦ ﻓﻴﻪ ﺃﻥ ﻳﺆﻣﻦ ﺑﺴﺒﻖ ﺍﻟﻘﺪﺭ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳌﻘﺪﻭﺭ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻳﻌﲏ‪ :‬ﺑﺎﻟﻘﻀﺎﺀ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﲟﺸﻴﺌﺔ ﺍﷲ ﻭﺧﻠﻘﻪ ﳍﺬﺍ ﺍﻟﻔﻌﻞ ﻳﻌﻠﻢ‬
‫ﻣﺮﺍﺗﺐ ﺍﻟﻘﺪﺭ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺗﻔﺎﺻﻴﻞ ﺫﻟﻚ‪ ،‬ﻫﺬﺍ ﲝﺴﺐ ﻣﺎ ﻳﺼﻞ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﻓﻤﻨﻪ ﻭﺍﺟﺐ‪ ،‬ﻭﻣﻨﻪ ﻣﺴﺘﺤﺐ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﺎﻹﳝﺎﻥ ﺍﻟﺸﺮﻋﻲ ﺍﳌﺮﺍﺩ ﺑﻪ ﰲ ﻫﺬﺍ ﺍﳌﻮﻃﻦ‪ :‬ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻗﺮﻳﻨﺎﹰ ﻟﻺﺳﻼﻡ ‪-‬ﻛﻤﺎ ﻓﺴﺮﺕ‬
‫ﻟﻚ‪ ،-‬ﻳﺮﺍﺩ ﺑﻪ‪ :‬ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺒﺎﻃﻦ‪.‬‬
‫ﻓﺈﺫﺍ ﻗﺮﻥ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﺍﻧﺼﺮﻑ ﺍﻹﺳﻼﻡ ﺇﱃ ﻋﻤﻞ ﺍﻟﻠﺴﺎﻥ ﻭﻋﻤﻞ ﺍﳉﻮﺍﺭﺡ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺇﱃ‬
‫ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺎﻃﻨﺔ؛ ﻓﻠﻬﺬﺍ ﻧﻘﻮﻝ ﺇﺫﹰﺍ‪ :‬ﻻ ﻳ‪‬ﺘﺼﻮﺭ ﺃﻥ ﻳﻮﺟﺪ ﺇﺳﻼﻡ ﺑﻼ ﺇﳝﺎﻥ‪ ،‬ﻭﻻ ﺃﻥ ﻳﻮﺟﺪ ﺇﳝﺎﻥ ﺑﻼ ﺇﺳﻼﻡ‪.‬‬
‫ﻓﻜﻞ ﻣﺴﻠﻢ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﻗﺪﺭ‪ ‬ﻫﻮ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ ﺻﺤ‪‬ﺢ ﺑﻪ ﺇﺳﻼﻣﻪ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻋﻨﺪﻩ‬
‫ﺫﻟﻚ ﺍﻟﻘﺪﺭ ﻣﺎ ﺳ‪‬ﻤﻲ ﻣﺴﻠﻤﺎﹰ ﺃﺻﻼﹰ‪ ،‬ﻓﻼ ﻳ‪‬ﺘﺼﻮﺭ ﻣﺴﻠﻢ ﺑﻼ ﺇﳝﺎﻥ‪ ،‬ﻓﻜﻞ ﻣﺴﻠﻢ ﻋﻨﺪﻩ ﻗﺪﺭ ﻣﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﻟﻘﺪﺭ ﻫﻮ ﺍﻟﻘﺪﺭ ﺍ‪‬ﺰﺉ ﺍﻟﺬﻱ ﺫﻛﺮﺕ ﻟﻚ‪.‬‬
‫ﻭﻛﻞ ﻣﺆﻣﻦ ﻋﻨﺪﻩ ﻗﺪﺭ ﻣﻦ ﺍﻹﺳﻼﻡ ﻣﺼﺤ‪‬ﺢ ﻹﳝﺎﻧﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳ‪‬ﻘﺒﻞ ﻣﻦ ﺃﺣﺪ ﺇﳝﺎﻥ ﺑﻼ ﺇﺳﻼﻡ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻻ‬
‫ﻳﻘﺒﻞ ﻣﻦ ﺃﺣﺪ ﺇﺳﻼﻡ ﺑﻼ ﺇﳝﺎﻥ‪.‬‬
‫ﻓﺈﺫﺍ ﻗﻠﻨﺎ‪ :‬ﻫﺬﺍ ﻣﺴﻠﻢ‪ ،‬ﻓﻤﻌﻨﺎﻩ‪ :‬ﺃﻧﻪ ﻭﺟﺪ ﺇﺳﻼﻣﻪ ﺍﻟﻈﺎﻫﺮ ﻣﻊ ﺃﺻﻞ ﺍﻹﳝﺎﻥ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺪﺭ ﺍ‪‬ﺰﺉ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﻨﻘﻮﻝ‪ :‬ﺍﻹﳝﺎﻥ ﻳﺘﻔﺎﻭﺕ ﺃﻫﻠﻪ ﻓﻴﻪ‪ ،‬ﻭﻟﺘﻔﺎﻭﺕ ﺃﻫﻠﻪ ﻓﻴﻪ ﺻﺎﺭ ﺍﻹﳝﺎﻥ ﺃﻋﻠﻰ ﻣﺮﺗﺒﺔ ﻣﻦ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺻﺎﺭ ﺍﳌﺆﻣﻦ ﺃﻋﻠﻰ ﻣﺮﺗﺒﺔ ﻣﻦ ﺍﳌﺴﻠﻢ؛ ﻷﻥ ﺍﻹﳝﺎﻥ ﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻟﱵ ﻫﻲ ﺃﻋﻠﻰ ﻣﻦ ﻣﺮﺗﺒﺔ ﺍﻹﺳﻼﻡ ﻗﺪ‬
‫ﺣﻘﻖ ﻓﻴﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺎ ﻣﻌﻪ ﻣﻦ ﺍﻟﻘﺪﺭ ﺍ‪‬ﺰﺉ ﻣﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻴﻜﻮﻥ ﺇﺫﹰﺍ ﺇﳝﺎﻧﻪ ﺃﺭﻓﻊ ﺭﺗﺒﺔ ﻣﻦ‬
‫ﺇﺳﻼﻣﻪ؛ ﻷﻧﻪ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺯﻳﺎﺩﺓ‪.‬‬

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‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻛﻞ ﻣﺆﻣﻦ ﻣﺴﻠﻢ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﻣﺴﻠﻢ ﻣﺆﻣﻨﺎ؛ ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺃﻥ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ ﻟﻪ ﺃﺣﺪ ﺍﻟﺼﺤﺎﺑﺔ‪  :‬ﺃﻋﻂ‪ ‬ﻓﻼﻧﺎ ﻓﺈﻧﻪ ‪-‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ -‬ﻣﺆﻣﻦ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﺃﻭ ﻣﺴﻠﻢ‪ ،‬ﻓﺄﻋﺎﺩﻫﺎ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﰊ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :-‬ﺃﻭ ﻣﺴﻠﻢ ‪. ‬‬
‫ﻓﻬﺬﺍ ﻗﻮﻟﻪ‪" :‬ﺃﻭ ﻣﺴﻠﻢ" ﻓﻴﻬﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺗﻔﺮﻳﻖ ﻣﺎ ﺑﲔ ﺍﳌﺴﻠﻢ ﻭﺍﳌﺆﻣﻦ‪ ،‬ﻓﺈﻥ ﻣﺮﺗﺒﺔ ﺍﳌﺆﻣﻦ ﺃﻋﻠﻰ ﻣﻦ ﻣﺮﺗﺒﺔ‬
‫‪          ‬‬ ‫ﺍﳌﺴﻠﻢ‪ ،‬ﻛﻤﺎ ﺩﻟﺖ ﻋﻠﻴﻬﺎ ﺁﻳﺔ ﺍﳊﺠﺮﺍﺕ‪:‬‬
‫‪        ‬ﻓﺪﻝ ﻋﻠﻰ ﺃ‪‬ﻢ ﱂ ﻳﺒﻠﻐﻮﺍ ﻣﺮﺗﺒﺔ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻫﻲ ﺃﻋﻠﻰ ﻣﻦ‬
‫ﻣﺮﺗﺒﺔ ﺍﻹﺳﻼﻡ ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﳔﻠﺺ ﻣﻦ ﻫﺬﺍ ﺇﱃ ﺃﻥ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﲢﻘﻴﻖ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺍﻟﺴﺘﺔ ﺑﺎﻟﻘﺪﺭ ﺍ‪‬ﺰﺉ ﻣﻨﻪ‪ ،‬ﻟﻴﺲ ﻫﻮ‬
‫ﺍﳌﺮﺍﺩ ﺑﺬﻛﺮ ﻫﺬﻩ ﺍﳌﺮﺍﺗﺐ؛ ﻷﻧﻪ ﺩﺍﺧﻞ ﰲ ﻗﻮﻟﻪ‪ :‬ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ‪.‬‬
‫ﻓﺘﺤﻘﻴﻖ ﻣﺮﺗﺒﺔ ﺍﻹﳝﺎﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻘﺪﺭ ﺍ‪‬ﺰﺉ‪ ،‬ﻭﻣﺎ ﻫﻮ ﺃﻋﻠﻰ ﻣﻦ ﺫﻟﻚ؛ ﻷﻥ ﺍﻹﳝﺎﻥ ﺃﻋﻠﻰ ﺭﺗﺒﺔ ﻣﻦ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﳌﺆﻣﻦ ﺃﻋﻠﻰ ﺭﺗﺒﺔ ﻣﻦ ﺍﳌﺴﻠﻢ ‪.‬‬
‫ﺍﻟﺴ‪‬ﻠﻒ‪ ‬ﺗﻨﻮﻋﺖ ﻋﺒﺎﺭﺍ‪‬ﻢ ﰲ ﺍﻹﳝﺎﻥ ﻭﺃﻧﻮﺍﻋﻪ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ‪ :‬ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ‪ ،‬ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪:‬‬
‫ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﻭﺍﻋﺘﻘﺎﺩ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﻭﻧﹺﻴ‪‬ﺔ ‪.‬‬
‫ﻭﻫﺬﺍ ﻣ‪‬ﺼ‪‬ﲑ ﻣﻨﻬﻢ ﺇﱃ ﺷﻲﺀ ﻭﺍﺣﺪ ﻭﻫﻮ ﺃﻥ ﺍﻹﳝﺎﻥ ﺇﺫﺍ ﺃﹸﻃﻠﻖ‪ ،‬ﺃﻭ ﺟﺎﺀ ﻋﻠﻰ ﺻﻔﺔ ﺍﳌﺪﺡ ﻷﻫﻠﻪ ﰲ‬
‫ﺍﻟﻨﺼﻮﺹ ﺃﻭ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻓﺈﻧﻪ ﻳﺮﺍﺩ ﺑﻪ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻳﺸﻤﻞ ﺍﻹﺳﻼﻡ ‪.‬‬
‫ﺍﻟﹾﺤ‪‬ﻆﹾ ﻫﺬﺍ! ﺇﺫﺍ ﺃﹸﻃﻠﻖ … ﻗﻠﻨﺎ‪ :‬ﺍﻹﳝﺎﻥ ﻭﱂ ﻧﺬﻛﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﺟﺎﺀ ﰲ ﻣﻮﺭﺩ ﻓﻴﻪ ﺍﳌﺪﺡ ﻟﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬
‫ﻣﻊ ﺍﻹﺳﻼﻡ؛ ﻓﺈﻧﻪ ﻳﺸﻤﻞ ﺍﻹﺳﻼﻡ ‪-‬ﺃﻳﻀﺎﹰ‪ -‬ﻟﺪﺧﻮﻝ ﺍﻟﻌﻤﻞ ﻓﻴﻪ‪ ،‬ﻓﻨﻘﻮﻝ‪ :‬ﻫﻨﺎ ﺗﻨﻮﻋﺖ ﻋﺒﺎﺭﺍ‪‬ﻢ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺑﻌﻀﻬﻢ‪ :‬ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ‪ ،‬ﻣﻦ ﻗﺎﻝ ﻫﺬﺍ ﻓﺈﻧﻪ ﻳﻌﲏ ﺑﺎﻟﻘﻮﻝ‪ :‬ﻗﻮﻝ ﺍﻟﻘﻠﺐ ﻭﻗﻮﻝ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﻤﻞ‬
‫ﺍﻟﻘﻠﺐ ﻭﻋﻤﻞ ﺍﳉﻮﺍﺭﺡ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﻗﻮﻝ ﺍﻟﻘﻠﺐ‪ :‬ﻫﻮ ﺍﻋﺘﻘﺎﺩﻩ‪ ،‬ﻭﻋﻤﻞ ﺍﻟﻘﻠﺐ ﻭﻋﻤﻞ ﺍﳉﻮﺍﺭﺡ‪ :‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﻠﺴﺎﻥ‪ :‬ﻫﻮ ﺍﻟﻘﻮﻝ‬
‫ﺭﺟﻊ ﺇﱃ ﺃﻧﻪ ﻗﻮﻝ ﻭﻋﻤﻞ ﻭﺍﻋﺘﻘﺎﺩ؛ ﻷﻥ ﺍﻻﻋﺘﻘﺎﺩ ﺩﺍﺧﻞ ﰲ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻗﻮﻝ ﻭﻋﻤﻞ‪ ،‬ﻓﺎﻻﻋﺘﻘﺎﺩ ﺩﺍﺧﻞ ﰲ‬
‫ﺍﻟﻘﻮﻝ؛ ﻷﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﻗﻮﻝ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﻘﻠﺐ‪ :‬ﻫﻮ ﺍﻋﺘﻘﺎﺩﻩ ‪.‬‬
‫ﻣﻦ ﻗﺎﻝ ‪-‬ﻭﻫﻢ ﻛﺜﲑ‪ -‬ﻣﻦ ﺍﻟﺴﻠﻒ‪ :‬ﻗﻮﻝ ﻭﻋﻤﻞ ﻭﻧﻴﺔ‪ ،‬ﻳﺮﻳﺪ ﺑﺎﻟﻨﻴﺔ‪ :‬ﻣﺎ ﻳﺼﺢ ﺑﻪ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﺰﺍﺩ ﻫﺬﺍ ﺍﻟﻘﻴﺪ‬
‫‪          ‬ﻣ‪‬ﻦ‪‬‬ ‫‪‬‬ ‫ﺗﻨﺒﻴﻬﺎ ﻋﻠﻰ ﺃﳘﻴﺘﻪ‪ ،‬ﻟﻘﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻋﻤ‪‬ﻞ ﻭﻫﻮ ﻣﺆﻣﻦ ﺻﺎﺭ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ﻣﻊ ﺍﻟﻨﻴﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻟﻨﻴﺔ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﻫﺬﺍ ﺭﺍﺟﻊ ﺃﻳﻀﺎﹰ ﺇﱃ‬
‫ﺍﻻﻋﺘﻘﺎﺩ؛ ﻷﻥ ﺍﻟﻨﻴﺔ ﻫﻲ ﺗﻮﺟﻪ ﺍﻟﻘﻠﺐ ﻭﺇﺭﺍﺩﺓ ﺍﻟﻘﻠﺐ ﻭﻗﺼﺪ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺖ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻓﺎﳌﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﻋﻨﺪﻫﻢ ‪-‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻚ‪ -‬ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ؛ ﻳﺰﻳﺪ‬
‫ﺑﺎﻟﻄﺎﻋﺔ ﻭﻳﻨﻘﺺ ﺑﺸﻴﺌﲔ؛ ﺑﻨﻘﺺ ﺍﻟﻄﺎﻋﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ ﺃﻭ ﺍﺭﺗﻜﺎﺏ ﺍﶈﺮﻣﺎﺕ ‪.‬‬
‫ﻗﻮﻟﻪ ﻫﻨﺎ‪" :‬ﺑﺎﻟﻘﺪ‪‬ﺭﹺ ﺧﲑﻩ ﻭﺷﺮ‪‬ﻩ"‪ ،‬ﺍﻟﺸﺮ ﻫﻨﺎ ﻣﻦ ﺑﺎﺏ ﺇﺿﺎﻓﺔ ﺍﻟﻘﺪﺭ ﺇﱃ ﺍﻟﻌﺎﻣﻞ‪ ،‬ﺃﻣﺎ ﻓﻌﻞ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻓﻠﻴﺲ ﻓﻴﻪ ﺷﺮ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪  :‬ﻭﺍﻟﺸﺮ ﻟﻴﺲ ﺇﻟﻴﻚ ‪. ‬‬
‫‪ ‬ﻗﺎﻝ‪ :‬ﺻﺪﻗﺖ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺄﺧﱪﱐ ﻋﻦ ﺍﻹﺣﺴﺎﻥ‪ .‬ﻗﺎﻝ‪ :‬ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ‪ ،‬ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ‬
‫ﻳﺮﺍﻙ ‪. ‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺍﻹﺣﺴﺎﻥ ﻫﻨﺎ ﺭﻛﻦ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻘﺮﻭﻧ‪‬ﺎ ﺑﺄﺷﻴﺎﺀ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻣﻘﺮﻭﻧ‪‬ﺎ‬
‫ﻭﻣﻘﺮﻭﻧﺎ ‪-‬ﺃﻳﻀﺎﹰ‪ -‬ﺑﺎﻟﻌﻤﻞ‬ ‫‪          ‬‬ ‫ﺑﺎﻟﺘﻘﻮﻯ‪:‬‬
‫ﺍﻟﺼﺎﱀ‪ ،‬ﻭﻣﻘﺮﻭﻧﺎ ﺑﺄﺷﻴﺎﺀ ‪.‬‬
‫‪       ‬ﻭﻳﺮﺍﺩ‬ ‫‪‬‬ ‫ﻭﺃﻳﻀﺎﹰ ﺃﺗﻰ ﺍﻹﺣﺴﺎﻥ ﻣﺴﺘﻘﻼﹰ ﻛﻘﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﺑﺎﻹﺣﺴﺎﻥ‪ :‬ﺇﺣﺴﺎﻥ ﺍﻟﻌﻤﻞ‪.‬‬
‫ﻭﻗﻮﻟﻪ ﻫﻨﺎ ﰲ ﺑﻴﺎﻥ ﺭﻛﻨﻪ‪  :‬ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ‪ ،‬ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ ‪ ‬ﻫﺬﺍ ﺭﻛﻦ ﺑﻪ ﳛﺼﻞ‬
‫ﺍﻹﺣﺴﺎﻥ؛ ﻷﻥ ﺍﻹﺣﺴﺎﻥ ﻣ‪‬ﻦ ﺃﺣﺴﻦ ﺍﻟﻌﻤﻞ ﺇﺫﺍ ﺟﻌﻠﻪ ﺣﺴﻨ‪‬ﺎ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﺇﺣﺴﺎﻥ ﺍﻟﻌﻤﻞ ﻳﺘﻔﺎﻭﺕ ﻓﻴﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﻨﻪ ﻗﺪﺭ ﳎﺰﺉ ﻳﺼﺢ ﻣﻌﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﺣﺴﻨ‪‬ﺎ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ‬
‫ﻓﺎﻋﻠﻪ ﺣﺴﻨ‪‬ﺎ‪ ،‬ﻓﻜﻞ ﻣﺴﻠﻢ ﻋﻨﺪﻩ ﻗﺪﺭ ‪-‬ﺃﻳﻀﺎﹰ‪ -‬ﻣﻦ ﺍﻹﺣﺴﺎﻥ ﻻ ﻳﺼﺢ ﻋﻤﻠﻪ ﺑﺪﻭﻧﻪ‪ ،‬ﰒ ﻫﻨﺎﻙ ﺍﻟﻘﺪﺭ ﺍﻟﻮﺍﺟﺐ‬
‫ﺃﻭ ﺍﳌﺴﺘﺤﺐ ﺍﻵﺧﺮ ﻟﻴﺘﻔﺎﻭﺕ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﲝﺴﺐ ﺍﳊﺎﻝ ﺍﻟﺬﻱ ﻳﺘﺤﻘﻖ ﺑﻪ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻘﺪﺭ ﺍ‪‬ﺰﺉ ﻓﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﺣﺴﻨ‪‬ﺎ‪ ،‬ﲟﻌﲎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺧﺎﻟﺼﺎﹰ ﺛﻮﺍﺑﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﻴﺔ ﻓﻴﻪ‬
‫ﺻﺤﻴﺤﺔ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻭﻓﻖ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﺪﺭ ﺍﳌﺴﺘﺤﺐ ﻓﺄﻥ ﻳﻜﻮﻥ ﻗﺎﺋﻤﺎﹰ ﰲ ﻋﻤﻠﻪ ﻋﻠﻰ ﻣﻘﺎﻡ ﺍﳌﺮﺍﻗﺒﺔ‪،‬‬
‫ﺃﻭ ﻣﻘﺎﻡ ﺍﳌﺸﺎﻫﺪﺓ‪.‬‬
‫ﻓﻤﻘﺎﻡ ﺍﳌﺮﺍﻗﺒﺔ ﻫﺬﺍ ﺃﻗﻞ‪ ،‬ﻭﻣﻘﺎﻡ ﺍﳌﺸﺎﻫﺪﺓ ﻫﺬﺍ ﺃﻋﻈﻢ ﺍﳌﺮﺍﺗﺐ ﺍﻟﱵ ﻳﺼﲑ ﺇﻟﻴﻬﺎ ﺍﻟﻌﺒﺪ ﺍﳌﺆﻣﻦ‪ ،‬ﻭﻫﻮ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺍﻷﺷﻴﺎﺀ ﺣﻖ ﺍﻟﻴﻘﲔ ‪.‬‬
‫‪ ‬ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ‪ ،‬ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ‬ ‫‪‬‬ ‫ﻓﺄﻣﺎ ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ ﻣﺮﺗﺒﺔ ﺍﳌﺮﺍﻗﺒﺔ ‪ :‬ﻓﻬﻲ ﰲ ﻗﻮﻝ ﺍﻟﻨﱯ‬
‫ﻓﺈﻧﻪ ﻳﺮﺍﻙ ‪ ‬ﺫﻛﺮ ﻣﻘﺎﻡ ﺍﳌﺮﺍﻗﺒﺔ ﰲ ﻗﻮﻟﻪ‪  :‬ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ ‪ ‬ﻭﻫﻲ ﻣﻘﺎﻡ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈ‪‬ﻢ ﺇﺫﺍ‬
‫ﻭﺻﻠﻮﺍ ﳍﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻓﺈ‪‬ﻢ ﻳﻌﺒﺪﻭﻧﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻰ ﻣﻘﺎﻡ ﺍﳌﺮﺍﻗﺒﺔ‪.‬‬
‫ﻓﺈﺫﺍ ﺭﺍﻗﺐ ﺍﷲ ﺩﺧﻞ ﰲ ﺍﻟﺼﻼﺓ ﲟﺮﺍﻗﺒﺘﻪ ﷲ‪ ،‬ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻄﱠﻠﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻧﻪ ﺑﲔ ﻳﺪﻱ ﺍﷲ‬
‫‪         ‬‬ ‫‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﰲ ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪:‬‬
‫‪.             ‬‬
‫ﻓﻬﺬﺍ ﻣﻘﺎﻡ ﺍﻹﺣﺴﺎﻥ ﲟﺮﺍﻗﺒﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻠﻌﺒﺪ‪ ،‬ﺻﻞﱢ ﺻﻼﺓ ﻣ‪‬ﻮ‪‬ﺩ‪‬ﻉ ﻟﺘﻌﻠﻢ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﻣﺮﺍﻗﺒﻚ‪ ،‬ﻭﺃﻧﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻄﻠﻊ ﻋﻠﻴﻚ‪ ،‬ﻭﻣﺎ ﺗﻔﻴﺾ ﰲ ﺷﻲﺀ ﺇﻻ ﻭﻫﻮ ﻳﻌﻠﻤﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻳﻌﻠﻢ ﺫﻟﻚ ﻭﻳﺮﺍﻩ‬
‫ﻭﻳﺒﺼﺮﻩ ﻣﻨﻚ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.-‬‬
‫ﻓﻬﺬﺍ ﻣﻘﺎﻡ ﺍﳌﺮﺍﻗﺒﺔ‪ ،‬ﻭﻛﻠﻤﺎ ﻋﻈﻤﺖ ﻫﺬﻩ ﺭﺟﻌﺖ ﺇﱃ ﺇﺣﺴﺎﻥ ﺍﻟﻌﻤﻞ‪ .‬ﻓﺈﺫﺍ ‪-‬ﻣﺜﻼﹰ‪ -‬ﺍﳌﺮﺀ ﲢﺮﻙ ﰲ‬
‫ﺻﻼﺗﻪ ﻓﺎﺳﺘﺤﻀﺮ ﻣﻘﺎﻡ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻪ ﻭﺍﻃﻼﻋﻪ ﻋﻠﻴﻪ ﻓﺈﻧﻪ ﻣﺒﺎﺷﺮﺓ ﺳﻴﺨﺸﻊ ﻻﺳﺘﺤﻀﺎﺭﻩ ﻫﺬﺍ‬
‫ﺍﳌﻘﺎﻡ‪.‬‬

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‫ﻣﻘﺎﻡ ﺍﳌﺮﺍﻗﺒﺔ ﺃﻋﻠﻰ ﻣﻨﻪ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻘﺎﻡ ﺍﳌﺸﺎﻫﺪﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺧﱪ ﺑﻪ ﺍﻟﻨﱯ ‪ ‬ﺑﻘﻮﻟﻪ‪  :‬ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ‬
‫ﻭﻫﺬﻩ ﺍﳌﺸﺎﻫﺪﺓ ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﻣﺸﺎﻫﺪﺓ ﺍﻟﺼﻔﺎﺕ ﻻ ﻣﺸﺎﻫﺪﺓ ﺍﻟﺬﺍﺕ؛ ﻷﻥ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﻟﻀ‪‬ﻼﻝ‬ ‫‪‬‬ ‫ﻛﺄﻧﻚ ﺗﺮﺍﻩ‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺫﻟﻚ ﻣﺪﺧﻼ ﳌﺸﺎﻫﺪﺓ ﺍﻟﺬﺍﺕ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﺒﻬﺘﺎﻥ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ‬
‫ﻣﺸﺎﻫﺪﺓ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻳ‪‬ﻌ‪‬ﻨ‪‬ﻰ ‪‬ﺎ ﻣﺸﺎﻫﺪﺓ ﺁﺛﺎﺭ ﺻﻔﺎﺕ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺧﻠﻘﻪ‪.‬‬
‫ﻓﺈﻥ ﺍﻟﻌﺒﺪ ﺍﳌﺆﻣﻦ ﻛﻠﻤﺎ ﻋﻈﻢ ﻋ‪‬ﻠﻤﻪ ﻭﻋﻈﻢ ﻳﻘﻴﻨﻪ ﺑﺼﻔﺎﺕ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺑﺄﲰﺎﺋﻪ ﺃﺭﺟﻊ‪ ‬ﻛﻞ ﺷﻲﺀ‬
‫ﳛﺼﻞ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ ﺇﱃ ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻭ ﺇﱃ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﺭﺃﻯ ﺣﺴﻨ‪‬ﺎ ﺃﻣﺎﻣﻪ ﺃﺭﺟﻌﻪ ﺇﱃ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﻭﺇﱃ ﺃﺛﺮ ﻣﻦ ﺁﺛﺎﺭ ﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ ﰲ ﻣﻠﻜﻮﺗﻪ‪،‬‬
‫ﻭﺇﺫﺍ ﺭﺃﻯ ﺳﻴﺌﹰﺎ ﺃﺭﺟﻌﻪ ﺇﱃ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻯ ﺧﻠﻘﺎ ﻓﻴﻪ ﻛﺬﺍ ﺃﺭﺟﻌﻪ ﺇﱃ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ‪،‬‬
‫ﻭﺇﺫﺍ ﺭﺃﻯ ﻃﺎﻋﺔ ﺃﺭﺟﻌﻬﺎ ﺇﱃ ﺻﻔﺔ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻯ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻯ ﻣﺼﻴﺒﺔ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻯ ﺣﺮﺑ‪‬ﺎ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻯ ﻗﺘﺎﻻ‪،‬‬
‫ﻭﺇﺫﺍ ﺭﺃﻯ ﻋﻠﻤ‪‬ﺎ‪ ،‬ﺃﻱ ﺣﺎﻟﺔ ﻣﻦ ﺍﳊﺎﻻﺕ ﻳﺮﺍﻫﺎ ﰲ ﺍﻟﺴﻤﺎﺀ ﺃﻭ ﰲ ﺍﻷﺭﺽ ﻓﺈﻥ ﻣﻘﺎﻡ ﻣﺸﺎﻫﺪﺗﻪ ﻟﺼﻔﺎﺕ ﺍﷲ‬
‫ﺗﻘﺘﻀﻲ ﺃﻧﻪ ﻳﺮﺟﻊ ﻛﻞ ﺷﻲﺀ ﻳﺮﺍﻩ ﺇﱃ ﺁﺛﺎﺭ ﺃﲰﺎﺀ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺻﻔﺎﺗﻪ ﰲ ﺧﻠﻘﻪ‪.‬‬
‫ﻭ‪‬ﺬﺍ ﳛﺼﻞ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﳌﻦ ﻋﻈﻢ ﻋﻠﻤﻪ ﺑﺄﲰﺎﺀ ﺍﷲ ‪ ‬ﻭﺑﺼﻔﺎﺗﻪ ﻭﺑﺄﺛﺮﻫﺎ ﰲ ﻣﻠﻜﻮﺗﻪ‪ ،‬ﻓﻴﺄﰐ ﻟﻌﻈﻢ ﻋﻠﻤﻪ‬
‫ﺑﺬﻟﻚ ﺣﱴ ﻳﺸﻬﺪ ﺻﻔﺔ ﺇﺣﺎﻃﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺎﻟﻌﺒﺪ‪ ،‬ﻭﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺭﻗﻴﺐ ﻋﻠﻴﻪ ﻭﺃﻧﻪ ﳏﻴﻂ ﺑﻪ‪،‬‬
‫ﻭﺃﻧﻪ ﺷﺎﻫﺪ ﻋﻠﻴﻪ ﻓﻴﻌﻈﻢ ﺫﻟﻚ ﰲ ﻧﻔﺴﻪ ﺣﱴ ﻳﺴﺘﺤﻴﻲ ﺃﻥ ﻳﻜﺸﻒ ﻋﻮﺭﺗﻪ ﰲ ﺧﻠﻮﺓ ﻻ ﻳﺮﺍﻩ ﺇﻻ ﻫﻮ ﻛﻤﺎ ﺟﺎﺀ‬
‫ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻗﺎﻝ ﰲ ﻛﺸﻒ ﺍﻟﻌﻮﺭﺓ‪  :‬ﺇﻥ ﺍﷲ ﺃﺣﻖ ﺃﻥ ﻳﺴﺘﺤﲕ ﻣﻨﻪ ‪ ‬؛ ﻫﺬﺍ ﻷﺟﻞ ﻣﻘﺎﻡ ﺍﳌﺸﺎﻫﺪﺓ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﺬﻳﻦ ﻳﺘﻜﻠﻤﻮﻥ ﰲ ﺍﻟﺰﻫﺪ ﻭﰱ ﺇﺻﻼﺡ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ ﻋﻠﻰ ﻣﻨﻬﺞ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﳚﻌﻠﻮﻥ‬
‫ﻫﺬﺍ ﻋﻠﻰ ﻣﻘﺎﻣﲔ‪ :‬ﻣﻘﺎﻡ ﺍﳌﺸﺎﻫﺪﺓ ﻭﺍﳌﺮﺍﻗﺒﺔ‪.‬‬
‫‪‬‬ ‫ﻭﺍﳌﺸﺎﻫﺪﺓ ‪-‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻚ‪ -‬ﰲ ﻭﺻﻔﻬﺎ‪ ،‬ﻭﻛﻞ ﻫﺬﺍ ﺭﺍﺟﻊ ﺇﱃ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﺇﺣﺴﺎﻥ ﺍﻟﻌﻤﻞ‪:‬‬
‫‪      ‬ﻭﻛﻠﻤﺎ ﻋﻈﻢ ﻣﻘﺎﻡ ﺍﳌﺸﺎﻫﺪﺓ ﺃﻭ ﺍﳌﺮﺍﻗﺒﺔ ﺯﺍﺩ ﺇﺣﺴﺎﻥ ﺍﻟﻌﻤﻞ ‪.‬‬

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‫ﻗﺎﻝ‪  :‬ﻓﺄﺧﱪﱐ ﻋﻦ ﺍﻟﺴﺎﻋﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻣﺎ ﺍﳌﺴﺌﻮﻝ ﻋﻨﻬﺎ ﺑﺄﻋﻠﻢ ﻣﻦ ﺍﻟﺴﺎﺋﻞ ‪ ‬؛ ﻷﻥ ﻋﻠﻢ ﺍﻟﺴﺎﻋﺔ ﻋﻨﺪ ﺍﷲ ‪-‬‬
‫‪               ‬‬ ‫ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪              ‬ﻛﻤﺎ ﰲ ﺁﻳﺔ ﺍﻷﻋﺮﺍﻑ‪.‬‬
‫ﺍﻟﺴﺎﻋﺔ ﳍﺎ ﺃﻣﺎﺭﺍﺕ‪ ،‬ﻭﻫﻲ ﺍﻟﺪﻻﺋﻞ ﻭﺍﻟﻌﻼﻣﺎﺕ‪ ،‬ﻭﺍﻷﻣﺎﺭﺍﺕ ﻳﻌﲏ‪:‬‬ ‫‪‬‬ ‫ﻓﺄﺧﱪﱐ ﻋﻦ ﺃﻣﺎﺭﺍ‪‬ﺎ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﻳﻌﲏ‪ :‬ﺃﺷﺮﺍﻁ‬ ‫‪     ‬‬ ‫ﺍﻷﺷﺮﺍﻁ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺁﻳﺔ ﺳﻮﺭﺓ ﳏﻤﺪ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﻫﻲ ﻋﻼﻣﺎ‪‬ﺎ‪ ،‬ﲨﻊ ﺷﺮﻁ ﻭﻫﻮ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺒﻴ‪‬ﻨﺔ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺸﻲﺀ‬
‫ﻗﺎﻝ‪  :‬ﻓﺄﺧﱪﱐ ﻋﻦ ﺃﻣﺎﺭﺍ‪‬ﺎ ‪. ‬‬
‫ﺃﻣﺎﺭﺍﺕ ﺍﻟﺴﺎﻋﺔ ﻗﺴﻤﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﺃﺷﺮﺍﻁ ﻭﺃﻣﺎﺭﺍﺕ ﺻﻐﺮﻯ‪ ،‬ﻭﺃﺷﺮﺍﻁ ﻭﺃﻣﺎﺭﺍﺕ ﻛﱪﻯ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﳌﺬﻛﻮﺭ ﻫﻨﺎ ﻫﻲ ﺍﻷﻣﺎﺭﺍﺕ ﺍﻟﺼﻐﺮﻯ‪ ،‬ﺫﻛﺮ ﻣﻨﻬﺎ‪  :‬ﺃﻥ ﺗﻠﺪ ﺍﻷﻣ‪‬ﺔﹸ ﺭﺑ‪‬ﺘﻬﺎ ‪. ‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻷﺷﺮﺍﻁ ﺍﻟﺼﻐﺮﻯ ﺃﻭ ﺍﻷﻣﺎﺭﺍﺕ ﺍﻟﺼﻐﺮﻯ‪ :‬ﻫﻲ ﺍﻟﱵ ﲢﺼﻞ ﻗﺒﻞ ﺧﺮﻭﺝ ﺍﳌﺴﻴﺢ ﺍﻟﺪﺟﺎﻝ‪ ،‬ﻓﻤﺎ‬
‫ﺃﻧﻪ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻣﻦ ﺍﻷﺷﺮﺍﻁ‬ ‫‪‬‬ ‫ﻛﺎﻥ ﻗﺒﻞ ﺧﺮﻭﺝ ﺍﳌﺴﻴﺢ ﺍﻟﺪﺟﺎﻝ ﳑﺎ ﺃﺧﱪ ﺍﻟﻨﱯ‬
‫ﺍﻟﺼﻐﺮﻯ‪.‬‬
‫ﰒ ﻣﺎ ﺑﻌﺪ ﺫﻟﻚ ﻣﻦ ﺍﻷﺷﺮﺍﻁ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﻫﻲ ﻋﺸﺮ ﲢﺼﻞ ﺗﺒﺎﻋﺎ ﰲ ﺫﻟﻚ ﻓﻤﺜﻼ ﻗﻮﻟﻪ‪  :‬ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ‬
‫ﺣﱴ ﺗﻘﺎﺗﻠﻮﻥ ﻗﻮﻣﺎ ﻛﺬﺍ ‪ ‬ﻫﺬﺍ ﻣﻦ ﺍﻷﺷﺮﺍﻁ ﺍﻟﺼﻐﺮﻯ‪  ،‬ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﲣﺮﺝ ﻧﺎﺭ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺗﻀﻲﺀ‬
‫ﳍﺎ ﺃﻋﻨﺎﻕ ﺍﻹﺑﻞ ﺑﺎﻟﺒﺼﺮﺓ ‪ ‬ﻫﺬﺍ ﻣﻦ ﺍﻷﻣﺎﺭﺍﺕ ﺍﻟﺼﻐﺮﻯ‪  ،‬ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﻳﻔﺘﺢ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ‪ ‬ﺃﻭ‬
‫ﺍﻋ‪‬ﺪ‪‬ﺩ‪ ‬ﺳ‪‬ﺘ‪‬ﺎ ﺑﲔ ﻳﺪﻱ ﺍﻟﺴﺎﻋﺔ‪ :‬ﻣﻮﰐ‪ ،‬ﻭﻓﺘﺢ‪ ‬ﺑﻴﺖ‬ ‫‪‬‬ ‫ﺍﻋ‪‬ﺪ‪‬ﺩ‪ ‬ﺳ‪‬ﺘ‪‬ﺎ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﻋﻮﻥ ﺑﻦ ﻣﺎﻟﻚ ﺍﳌﻌﺮﻭﻑ‪:‬‬
‫ﺍﳌﻘﺪﺱ‪ ،‬ﰒ ﻣ‪‬ﻮﺗ‪‬ﺎﻥﹲ ﳜﺮﺝ ﻓﻴﻜﻢ ﻛﻘﹸﻌ‪‬ﺎﺹﹺ ﺍﻟﻐﻨﻢ‪ ،‬ﰒ ﺍﺳﺘﻔﺎﺿﺔ ﺍﳌﺎﻝ ‪ … ‬ﺇﱁ‪ ،‬ﻫﺬﻩ ﲨﻴﻌﺎﹰ ﺃﺷﺮﺍﻁ ﺻﻐﺮﻯ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻷﺷﺮﺍﻁ ﺍﻟﺼﻐﺮﻯ ﺫ‪‬ﻛﹾﺮ‪‬ﻫﺎ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﻣﺪﺡ ﺃﻭ ﻋﻠﻰ ﺫﻡ‪ ،‬ﻓﻘﺪ ﻳﺬﻛﺮ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﺃﻧﻪ ﻋﻼﻣﺔ ﻣﻦ‬
‫ﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ ﻭﻟﻴﺲ ﻫﺬﺍ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﺃﻧﻪ ﳏﻤﻮﺩ ﺃﻭ ﻣﺬﻣﻮﻡ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺃﻧﻪ ﻣﻨﻬﻲ ﻋﻨﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬

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‫ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻷﺷﺮﺍﻁ ﻭﻫﻮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﶈﻤﻮﺩﺓ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﺍﻋﺪﺩ ﺳﺘﺎ ﺑﲔ ﻳﺪﻱ ﺍﻟﺴﺎﻋﺔ‪:‬‬ ‫‪‬‬ ‫ﻭﺍﻟﺴﻼﻡ‪ -‬ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺫﻛﺮﺕ‪ ‬ﻟﻚ ﺣﺪﻳﺚ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ‪:‬‬
‫ﻣﻮﰐ‪ ،‬ﰒ ﻓﺘﺢ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ‪ ‬ﻭﻫﻮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﶈﻤﻮﺩﺓ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺬﻣﻮﻣﺔ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﻭﺻﻒ ﺍﻟﺸﻲﺀ ﺑﺄﻧﻪ ﻣﻦ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺼﻐﺮﻯ ﺃﻭ ﺍﻟﻜﱪﻯ ﻻ ﻳﺪﻝ ﺑﻨﻔﺴﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﺑﻜﻮﻧﻪ ﺷﺮﻃﺎﹰ ﻻ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﻣﺪﺣﻪ ﺃﻭ ﺫﻣﻪ ﺑﻞ ﻫﺬﺍ ﻟﻪ ﺍﻋﺘﺒﺎﺭ ﺁﺧﺮ‪.‬‬
‫ﺭﺑﺘﻬﺎ‬ ‫‪‬‬ ‫ﺃﻥ ﺗﻠﺪ ﺍﻷﻣﺔ ﺭﺑﺘﻬﺎ‬ ‫‪‬‬ ‫ﻳﻌﲏ‪ :‬ﺍﻷﻣﺎﺭﺍﺕ ﺍﻟﺼﻐﺮﻯ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫‪‬‬ ‫ﻓﺄﺧﱪﱐ ﻋﻦ ﺃﻣﺎﺭﺍ‪‬ﺎ‬ ‫‪‬‬ ‫ﻗﺎﻝ ﻫﻨﺎ‪:‬‬
‫ﻳﻌﲏ‪ :‬ﺳﻴﺪ‪‬ﺎ‪ ،‬ﻓﺎﻷﻣﺔ ﺇﺫﺍ ﻭﻟﹶﺪﺕ ﻓﺈﻥ ﻣﻮﻟﻮﺩﻫﺎ ﺍﻟﺬﻛﺮ ﺃﻭ ﺍﻷﻧﺜﻰ ﻫﻮ ﺳﻴﺪ ﻛﻤﺎﻟﻚ ﺍﻷﻣ‪‬ﺔ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﺍﻷﻣﺔ ﻫﺬﻩ ﺍﻟﱵ ﻭ‪‬ﻟﺪﺕ ﻫﺬﺍ ﺍﻟﻮﻟﺪ ﺃﺻﺒﺤﺖ ﻣ‪‬ﺴ‪‬ﻮﺩ‪‬ﺓ ﻟﻪ ﻓﻬﻮ ﺳﻴ‪‬ﺪ ﻋﻠﻰ ﺃﻣ‪‬ﻪ‪ ،‬ﻭﺍﻟﺒﻨﺖ ﺳﻴﺪﺓ ﻋﻠﻰ ﺍﻷَﻣ‪‬ﺔ‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻷﺏ ﺳﻴﺪ؛ ﳍﺬﺍ ﺗﻌﺘﻖ ﺃﻡ ﺍﻟﻮﻟﺪ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﺴﻴﺪ؛ ﻭﻻ ﺗﻌﺘﻖ ﲟﺠﺮﺩ ﻭﻻﺩ‪‬ﺎ ﻣﻨﻪ ﺑﻞ ﺑﻌﺪ ﻣﻮﺗﻪ‬
‫ﻷﺟﻞ ﺍﻟﻮﻻﺩﺓ؛ ﻓﻠﺬﻟﻚ ﻗﺎﻝ ﻫﻨﺎ‪  :‬ﺃﻥ ﺗﻠﺪ ﺍﻷﻣﺔ ﺭﺑﺘﻬﺎ ‪. ‬‬
‫ﺍﻟﺮﺑﺔ ﻫﻨﺎ ﲟﻌﲎ‪ :‬ﺍﻟﺴﻴﺪﺓ ﺗﻠﺪ ﺳﻴﺪ‪‬ﺎ؛ ﻷﻥ ﺍﻟﺒﻨﺖ ﺍﳌﻮﻟﻮﺩﺓ ﺣﺮﺓ ﻭﺳﻴﺪﺓ‪ ،‬ﻭﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﺍ‪ :‬ﻫﺬﺍ‬
‫ﻛﻨﺎﻳﺔ ﺃﻭ ﺇﺧﺒﺎﺭ ﻋﻦ ﻛﺜﺮﺓ ﺍﻟﺮﻗﻴﻖ ﺣﻴﺚ ﻳﻜﺜﺮ ﻫﺬﺍ‪ ،‬ﻭﺇﻻ ﻓﺈﻧﻪ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻷﻭﱃ‪ ،‬ﰲ ﻋﻬﺪ ﺍﻹﺳﻼﻡ‬
‫ﺍﻷﻭﻝ‪ ،‬ﻣﻮﺟﻮﺩ ﻓﻴﻤﺎ ﻗﺒﻠﻪ ﻭ‪‬ﻟﻮﺩ ﺍﻷﻣﺔ ﻟﺴﻴﺪﻫﺎ ﺃﻭ ﻟﺴﻴﺪ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﻫﺬﺍ ﺍﳋﱪ ﺑﺄﻧﻪ ﻣﻦ ﺃﻣﺎﺭﺍﺕ‬
‫ﺍﻟﺴﺎﻋﺔ‪.‬‬
‫ﻟﻜﻦ ﺍﳌﻘﺼﻮﺩ ﺑﻪ‪ :‬ﺃﻥ ﻳﻜﺜﺮ ﺫﻟﻚ ﲝﻴﺚ ﻳﻜﻮﻥ ﻇﺎﻫﺮﺍﹰ ﻓﻴﻜﻮﻥ ﻋﻼﻣﺔ‪ ،‬ﻭﻗﺪ ﺣﺼﻞ ﻫﺬﺍ‪ ،‬ﻓﻘﺪ ﺣﺼﻞ ﳌﺎ‬
‫ﻛﺜﺮﺕ ﺍﻟﻔﺘﻮﺡ ﺻﺎﺭ ﺍﻟﺮﺟﻞ ﻳﺄﺧﺬ ﺇﻣﺎﺀ ﻛﺜﲑﺓ ﻭﻳﺼﲑ ﻟﻪ ﻋﺸﺮ ﺃﻭ ﻋﺸﺮﻭﻥ ﻣﻦ ﺍﻹﻣﺎﺀ‪ ،‬ﻓﻴﻄﺄ ﻫﺬﻩ ﻭﻳﻄﺄ ﻫﺬﻩ‪،‬‬
‫ﻓﻜﻞ ﻭﺍﺣﺪﺓ ﺗﻨﺠﺐ ﻓﻴﺼﺒﺢ ﺍﻷﻭﻻﺩ ﺃﺳﻴﺎﺩﺍ ﻋﻠﻰ ﺍﻷﻣﻬﺎﺕ ﻟﻜﺜﺮﺓ ﺍﻟﺮﻗﻴﻖ ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﺃﻥ ﺗﺮﻯ ﺍﳊﹸﻔﹶﺎﺓ ﺍﻟﻌ‪‬ﺮﺍﺓ ﺍﻟﻌﺎﻟﺔ ﺭﹺﻋ‪‬ﺎﺀَ ﺍﻟﺸﺎﺓ ﻳﺘﻄﺎﻭﻟﻮﻥ ﰲ ﺍﻟﺒﻨﻴﺎﻥ ‪ ‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺗﺮﻯ ﺍﻟﻔﻘﺮﺍﺀ ﺍﻟﺬﻳﻦ‬
‫ﻟﻴﺴﻮﺍ ﺑﺄﻫﻞ ﻟﻠﻐﲎ‪ ،‬ﻭﻟﻴﺴﻮﺍ ﺑﺄﻫﻞ ﻟﻠﺘﻄﺎﻭﻝ ﻟ‪‬ﻤﺎ ﺟﻌﻠﻬﻢ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻴﻪ ﻣ‪‬ﻦ ﺭﻋﻲ ﻟﻠﺸﺎﺓ ﺃﻭ ﺗﺘﺒﻊ‬
‫ﻟﻠﺠﹺﻤﺎﻝ ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﺟﻌﻠﻬﻢ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﻤﻦ ﺍﻟﻌﻼﻣﺎﺕ ﺃ‪‬ﻢ ﻳﺘﺮﻛﻮﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﳍﻢ‪ ،‬ﻭﻳﺘﺠﻬﻮﻥ ﻟﻠﺘﻄﺎﻭﻝ ﰲ ﺍﻟﺒﻨﻴﺎﻥ‪.‬‬

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‫ﻭﺍﻟﺘﻄﺎﻭﻝ ﰲ ﺍﻟﺒﻨﻴﺎﻥ ﺟﺎﺀ ﰲ ﺫﻣ‪‬ﻪ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﻻ‬
‫ﻳﺘﻄﺎﻭﻟﻮﻥ ﰲ ﺍﻟﺒﻨﻴﺎﻥ‪ ،‬ﺑﻞ ﻛﺎﻧﺖ ﻣﻨﺎﺯﳍﻢ ﻗﺼﲑﺓ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﻓﻔﻲ ﻫﺬﺍ ﺫﻡ‪ ‬ﻟﻠﺬﻳﻦ ﻳﺘﻄﺎﻭﻟﻮﻥ ﰲ‬
‫ﺍﻟﺒﻨﻴﺎﻥ‪ ،‬ﻭﻫﻢ ﻟﻴﺴﻮﺍ ﺃﺻﻼﹰ ﺑﺄﻫﻞ ﻟﺬﻟﻚ‪.‬‬
‫ﻭﻫﺬﺍ ﻓﻴﻪ ﺗﻐﲑ ﺍﻟﻨﺎﺱ ﻭﻛﺜﺮﺓ ﺍﳌﺎﻝ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺎﻝ ﰲ ﺃﻳﺪﻱ ﻣ‪‬ﻦ ﻟﻴﺲ ﻟﻪ ﺑﺄﻫﻞ ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﰒ ﺍﻧﻄﻠﻖ‪ ،‬ﻓﻠﺒﺜﺖ ﻣﻠﻴ‪‬ﺎ ‪ ‬ﺍﻧﻄﻠﻖ ﻳﻌﲏ‪ :‬ﺟﱪﻳﻞ‪" ،‬ﻓﻠﺒﺜﺖ‪ :"‬ﺫﻟﻚ ﻋﻤﺮ ‪ ‬ﻣﻠﻴ‪‬ﺎ‪ :‬ﺟﺎﺀﺕ ﰲ ﺑﻌﺾ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃ‪‬ﺎ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﰒ ﻗﺎﻝ ﺍﻟﻨﱯ ‪  ‬ﻳﺎ ﻋﻤﺮ‪ ‬ﺃﺗﺪﺭﻱ ﻣﻦ ﺍﻟﺴﺎﺋﻞ؟ ﻗﻠﺖ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺈﻧﻪ‬
‫ﺟﱪﻳﻞ ﺃﺗﺎﻛﻢ ﻳﻌﻠﻤﻜﻢ ﺩﻳﻨﻜﻢ ‪. ‬‬
‫ﺃﺧﱪﻩ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺑﺬﻟﻚ ﻣﻊ ﻋﻠﻤﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺑﻪ‪ ،‬ﺃﺧﱪﻩ ﺣﱴ ﻳﻌﻈﻢ ﻭﻗﻊ‬
‫ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ‪ ،‬ﻭﺟﻮﺍﺏ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪-‬ﺃﻳﻀ‪‬ﺎ‪ -‬ﻳﻄﻮﻝ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻃﺎﻝ ﺑﻨﺎ ﺍﻟﻮﻗﺖ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻓﻌﺬﺭ‪‬ﺍ ﻷﺟﻞ ﻃﻮﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬
‫ﻭﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺗﻔﺎﺭﻳﻌﻪ … ﺗﻔﺎﺭﻳﻊ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻳﻄﻮﻝ ﺃﻳﻀﺎ‪ ،‬ﻭﺗﻔﺎﺭﻳﻊ ﺍﻟﻜﻼﻡ ﻋﻦ‬
‫ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ﻳﻄﻮﻝ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺇﳕﺎ ﻧﻘﺼﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﺇﱃ ﺫﻛﺮ ﺃﺻﻮﻝ ﻋﺎﻣﺔ ﰲ ﻓﻬﻢ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻳﻨﺒﲏ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ ﺗﻠﻚ‬
‫ﺍﻷﺻﻮﻝ ﻓﻬﻢ ﺍﻟﻌﻠﻢ ﰲ ﻓﺮﻭﻋﻪ‪ ،‬ﻓﻬﻢ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻓﻴﻤﺎ ﻧﺮﺟﻮ‪ ،‬ﻭﻧﺴﺄﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﺃﻥ ﻳﻴﺴﺮﻩ ﱄ ﻭﻟﻜﻢ‪ ،‬ﻭﺃﺳﺘﻐﻔﺮ ﺍﷲ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‪.‬‬

‫‪‬‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﺄﺳﺄﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﱄ ﻭﻟﻜﻢ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺍﻟﻘﻠﺐ ﺍﳋﺎﺷﻊ ﻭﺍﻟﺪﻋﺎﺀ ﺍﳌﺴﻤﻮﻉ‪ ،‬ﺭﺑﻨﺎ‬
‫ﻻ ﺗﻜﻠﻨﺎ ﻷﻧﻔﺴﻨﺎ ﻃﺮﻓﺔ ﻋﲔ‪ ،‬ﻭﺧﺬ ﺑﺄﻳﺪﻳﻨﺎ ﺇﱃ ﻣﺎ ﲢﺐ ﻭﺗﺮﺿﻰ‪.‬‬

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‫ﰒ ﺇﻧﻨﺎ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﺳﻨﻨﺘﻬﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﺪﺭﺱ ﺗﻘﺮﻳﺒﺎﹰ ﰲ ﻛﻞ ﻟﻴﻠﺔ ﺣﻮﺍﱄ ﺍﻟﺴﺎﻋﺔ ﺍﻟﻌﺎﺷﺮﺓ ﻗﺪ ﺗﺰﻳﺪ‬
‫ﺩﻗﺎﺋﻖ ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﻧﺮﻭﻡ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ -‬ﺃﻥ ﻧﻨﻬﻲ ﻫﺬﺍ ﺍﳉﻤﻊ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻳﻌﲏ‪ :‬ﻫﺬﺍ ﺍﳌﱳ ﺍﳌﺒﺎﺭﻙ ﺃﻥ‬
‫ﻧﻨﻬﻴﻪ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﰲ ﻫﺬﻩ ﺍﻟﺪﻭﺭﺓ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺇ‪‬ﺎﺀﻩ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ ﺍﻟﻮﺟﻴﺰﺓ ﻳﺘﻄﻠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺮﺽ ﳐﺘﺼﺮﺍﹰ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺤﺚ ﰲ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﻭﺫﻛﺮ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺍﻟﺸﺮﻉ ﻭﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﻗﺘﻀﺎﺏ ﻭﺍﻟﺘﻨﺒﻴﻪ‪ ،‬ﻻ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﺍﻻﺳﺘﻴﻌﺎﺏ ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻮ "ﺍﻷﺭﺑﻌﻮﻥ ﺍﻟﻨﻮﻭﻳﺔ" ﺷ‪‬ﺮﹺﺡ ﺷﺮﻭﺣﺎﹰ ﻛﺜﲑﺓ‪ ،‬ﻓﻨﻨﺒﻪ ﰲ ﺷﺮﺡ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺇﱃ ﺃﺻﻮﻝ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‪ :‬ﻛﺎﻟﻀﻮﺍﺑﻂ ﻭﺍﻟﻘﻮﺍﻋﺪ ﰲ ﻓﻬﻢ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻣﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﻧﺴﺄﻝ ﺍﷲ ﺍﻹﻋﺎﻧﺔ ﻭﺍﻟﺴﻼﻣﺔ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ‬
‫ﺑﲏ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﲬﺲ‬

‫‪‬‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﳌﺮﺳﻠﲔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :-‬ﻭﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪-‬ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ‪ ،-‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ‪  :‬ﺑﲏ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﲬﺲ‪ :‬ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍﹰ‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺣﺞ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ ‪ ‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺫﻛﺮ ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ﻭﻣﺒﺎﻧﻴﻪ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻭﻫﻲ ﺍﳋﻤﺲ ﺍﳌﻌﺮﻭﻓﺔ‪ :‬ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬
‫ﻭﺃﻥ ﳏﻤﺪﺍﹰ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻫﺬﻩ ﻭﺍﺣﺪﺓ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻛﻼ ﻣﻦ ﺷﻘﻴﻬﺎ ﺷﻬﺎﺩﺓ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳊﺞ‪ ،‬ﻭﺍﳋﺎﻣﺲ‪ :‬ﺻﻮﻡ ﺭﻣﻀﺎﻥ ‪.‬‬

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‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺳﺘﺪﻝ ‪‬ﺎ ﻋﻠﻰ ﺃﻥ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﲬﺴﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ‬
‫ﺻﺤﻴﺢ؛ ﻷﻥ ﻗﻮﻝ ﺍﻟﻨﱯ ‪  ‬ﺑﲏ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﲬﺲ ‪ ‬ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﻨﺎﺀ ﻳﻘﻮﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﳋﻤﺲ‪ ،‬ﻭﻏﲑ‬
‫ﻫﺬﻩ ﺍﳋﻤﺲ ﻣﻜﻤﻼﺕ ﻟﻠﺒﻨﺎﺀ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺒﻨﺎﺀ ﳛﺴﻦ ﺍﻟﺴﻜﲎ ﻓﻴﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺟﻴﺪﺍ‪ ،‬ﻭﻓﻴﻪ ﺍﻟﻌﺒﺪ ﺳﻌﻴﺪﺍﹰ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺗﺎﻣﺎﹰ ‪.‬‬
‫ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺃﰎ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻓﻴﻪ ﺃﺳﻌﺪ‪ ،‬ﻭﺍﻹﺳﻼﻡ ﺇﺫﺍ ﺃﺗﻰ ﺍﻟﻌﺒﺪ ﲟﺒﺎﻧﻴﻪ ﺍﳋﻤﺲ ﻫﺬﻩ ﻓﻘﺪ ﺣﻘﻖ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻭﻛﺎﻥ ﻟﻪ ﻋﻬﺪ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ ﻳﺪﺧﻠﻪ ﺍﳉﻨﺔ ‪.‬‬
‫ﻗﺎﻝ ﰲ ﺃﻭﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺑﲏ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﲬﺲ ‪ ‬ﻭﻟﻔﻆ "ﺑ‪‬ﲏ" ﻳﻘﺘﻀﻲ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ‬
‫ﺑﻨﺎﻩ ﻋﻠﻰ ﻫﺬﻩ ﺍﳋﻤﺲ‪ ،‬ﻓﻠﻢ ﻳﺬﻛﺮ ﺍﻟﺒﺎﱐ ﻋﻠﻰ ﻫﺬﻩ ﺍﳋﻤﺲ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺒﺎﱐ‪ :‬ﺍﻟﺸﺮﻉ ﺃﻭ ﺍﳌﹸﺸ‪‬ﺮ‪‬ﻉ ‪.‬‬
‫‪‬‬ ‫ﻓﺎﻟﺬﻱ ﺑﲎ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﳋﻤﺲ ﻫﻮ ﺍﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪ -‬ﻭﻫﻮ ﺍﻟﺸﺎﺭﻉ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺍﻟﻨﱯ‬
‫ﻣﺒﻠﻎ ﻋﻦ ﺭﺑﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻟﻴﺲ ﻫﻮ ﺷﺎﺭﻋﺎﹰ ﻋﻠﻰ ﺟﻬﺔ ﺍﻻﺳﺘﻘﻼﻝ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-‬‬
‫ﻣﺒﻠﻎ ﺃﻭ ﻣﺸﺮ‪‬ﻉ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﺒﻠﻴﻎ ‪.‬‬
‫ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓﺈﻥ ﺍﻟﻨﱯ ‪ ‬ﺫﻛﺮ ﻟﻨﺎ ﻫﻨﺎ ﺃﻥ ﺍﻹﺳﻼﻡ ﺑﲏ ﻋﻠﻰ ﻫﺬﻩ‬
‫‪  ‬‬ ‫ﺍﳋﻤﺲ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻹﺳﻼﻡ ﻫﻨﺎ‪ :‬ﺍﻟﺪﻳﻦ؛ ﻷﻥ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ‪ :‬ﺍﻹﺳﻼﻡ ﺍﳋﺎﺹ‬ ‫‪‬‬ ‫ﺑﲏ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﲬﺲ‬ ‫‪‬‬ ‫ﻭﺍﻹﺳﻼﻡ ﰲ ﻗﻮﻟﻪ‪:‬‬ ‫‪    ‬‬

‫ﺍﻟﺬﻱ ﺑﻌﺚ ﺑﻪ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.‬‬

‫ﻭﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﰲ ﺍﻟﺴﻨﺔ ﻟﻪ ﺇﻃﻼﻗﺎﻥ‪:‬‬
‫ﺍﻹﻃﻼﻕ ﺍﻷﻭﻝ‪ :‬ﺍﻹﺳﻼﻡ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻻ ﳜﺮﺝ ﻋﻨﻪ ﺷﻲﺀ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺇﻣﺎ ﺍﺧﺘﻴﺎﺭﺍ‪،‬‬
‫‪         ‬‬ ‫ﻭﺇﻣﺎ ﺍﺿﻄﺮﺍﺭﺍ‪ ،‬ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪‬‬ ‫ﺇﱁ ﺍﻵﻳﺔ ‪ ،‬ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬ ‫‪       ‬‬ ‫ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻭﻗﺎﻝ ‪-‬ﺟﻞ‬ ‫‪              ‬‬

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‫‪         ‬‬ ‫ﻭﻋﻼ‪ -‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:-‬‬
‫‪.        ‬‬ ‫‪‬‬ ‫‪  ‬ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻓﺎﳌﻘﺼﻮﺩ‪ :‬ﺃﻥ ﻟﻔﻆ ﺍﻹﺳﻼﻡ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺒﻠﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺍﳌﻜﻠﻔﲔ ﺩﻳﻨﺎﹰ‪ ،‬ﻓﺂﺩﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻣﺴﻠﻢ ﻭﻛﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﺗﺒﺎﻉ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﲨﻴﻌﺎﹰ ﻋﻠﻰ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﺳﻼﻡ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﻹﺳﻼﻡ ﺍﻟﻌﺎﻡ ﻫﻮ ﺍﻟﺬﻱ ﻳﻔﺴﺮ ﺑﺄﻧﻪ‪ :‬ﺍﻻﺳﺘﺴﻼﻡ ﷲ ﺑﺎﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﻪ ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬ﻭﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﺸﺮﻙ‬
‫ﻭﺃﻫﻠﻪ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻫﻮ ﺍﻟﺬﻱ ﺩﺍﻥﹶ ﺑﻪ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻭﻣ‪‬ﻦ ﺗﺒﻌﻬﻢ ‪.‬‬
‫ﺃﻣﺎ ﺍﻹﺳﻼﻡ ﺍﳋﺎﺹ ﻓﲑﺍﺩ ﺑﻪ‪ :‬ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺑﻌﺚ ﺑﻪ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻭﻫﻮ‬
‫ﺍﻟﺬﻱ ﺇﺫﺍ ﺃﻃﻠﻖ ﺍﻹﺳﻼﻡ ﱂ ﻳﻌﻦ ﺑﻪ ﺇﻻ ﻫﺬﺍ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ؛ ﻷﻥ ﺍﳋﺎﺹ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻌﺎﻡ ﰲ ﺍﻟﺪﻻﻟﺔ؛‬
‫‪‬‬ ‫ﻭﻷﻥ ﻫﺬﺍ ﺍﻻﺳﻢ ﺧﺼﺖ ﺑﻪ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻭﺧﺺ ﺑﻪ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻓﺠﻌﻞ ﺩﻳﻦ ﺍﳌﺼﻄﻔﻰ‬
‫ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺑﻘﻮﻟﻪ‪  :‬ﺑﲏ ﺍﻹﺳﻼﻡ ‪ ‬ﻳﻌﲏ‪ :‬ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪-‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪. -‬‬
‫ﺃﻣﺎ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﻮﻥ ﻓﻬﻮ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻛﺎﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺑﻌﺚ‬
‫ﺑﻪ ﺍﻟﻨﱯ ‪ ‬ﳏﻤﺪ ﰲ ﺃﺻﻮﻟﻪ ﻭﺃﻛﺜﺮ ﻓﺮﻭﻉ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﺘﻮﺣﻴﺪ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺸﺮﻳﻌﺔ ﻓﺈﻧﻪ ﳜﺘﻠﻒ؛ ﻓﺈﻥ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﻏﲑ ﺷﺮﻳﻌﺔ ﺍﻟﻴﻬﻮﺩ ﻏﲑ ﺷﺮﻳﻌﺔ ﻋﻴﺴﻰ ‪-‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ‪ -‬ﻏﲑ ﺷﺮﻳﻌﺔ ﻣﻮﺳﻰ … ﺇﱃ ﺁﺧﺮ ﺍﻟﺸﺮﺍﺋﻊ ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪  :‬ﺍﻷﻧﺒﻴﺎﺀ ﺃﺧﻮﺓ ﻟﻌﻼﺕ ﺍﻟﺪﻳﻦ ﻭﺍﺣﺪ ﻭﺍﻟﺸﺮﺍﺋﻊ ﺷﱴ ‪ ‬ﻓﻘﻮﻟﻪ‬
‫ﻳﻌﲏ‪ :‬ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﳏﻤﺪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻓﻼ‬ ‫‪‬‬ ‫ﻫﻨﺎ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺑﲏ ﺍﻹﺳﻼﻡ‬
‫ﻳﺘﺼﻮﺭ ﻣﻦ ﻫﺬﺍ ﺃﻧﻪ ﻳﻌﻢ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﻗﺒﻞ‪ -‬ﻓﺎﻷﻧﺒﻴﺎﺀ ﻟﻴﺲ ﻋﻨﺪﻫﻢ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺟﻬﺔ ﺇﻗﺎﻣﺔ‬
‫ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ‪ ،‬ﺃﻭ ﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﺃﻭ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ‪ ...‬ﺇﱁ‪ ،‬ﻓﻬﺬﺍ ﺑﻘﻴﻮﺩﻩ ﳑﺎ‬
‫ﺍﺧﺘﺼﺖ ﺑﻪ ﻫﺬﻩ ﺍﻷﻣﺔ ‪.‬‬

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‫ﻗﺎﻝ‪  :‬ﻋﻠﻰ ﲬﺲ‪ :‬ﺷﻬﺎﺩﺓ‪ ‬ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪ ‬ﻭﳚﻮﺯ ﰲ ﺷﻬﺎﺩﺓ‪ ‬ﻭﻧﻈﺎﺋﺮﻫﺎ ﺃﻥ ﺗﻜﻮﻥ ﳎﺮﻭﺭﺓﹰ ﻋﻠﻰ ﺃ‪‬ﺎ‬
‫ﺑﺪﻝ ﺑﻌﺾ ﻣﻦ ﻛﻞ‪ ،‬ﻳﻌﲏ‪ :‬ﺗﻘﻮﻝ‪ :‬ﻋﻠﻰ ﲬﺲﹴ ﺷﻬﺎﺩﺓ‪ ،‬ﻓﺨﻤﺲ ﺷ‪‬ﻤﻮﻝ‪ ،‬ﻭﺷﻬﺎﺩﺓ ﺑﻌﺾ ﻫﺬﺍ ﺍﻟﺸﻤﻮﻝ‪،‬‬
‫ﻓﺘﻜﻮﻥ ﺑﺪﻝ ﺑﻌﺾ ﻣﻦ ﻛﻞ‪.‬‬
‫ﻭﳚﻮﺯ ﺃﻥ ﺗﺴﺘﺄﻧﻔﻬﺎ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﻋﻠﻰ ﲬﺲﹴ‪ :‬ﺷﻬﺎﺩﺓﹸ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‬
‫‪       ‬ﺭﺟﻠﲔ ﺃﺣﺪ‪‬ﳘﺎ‪ ،‬ﻭﻫﺬﺍ ﺷﺎﺋﻊ ﻛﺜﲑ‪ ،‬ﻭﺇﺫﺍ ﺫﻛﺮﺕ‬ ‫‪‬‬ ‫‪:-‬‬
‫ﻧﻈﺎﺋﺮﻫﺎ ﻓﻴﺠﻮﺯ ﻓﻴﻬﺎ ﺍﻟﻮﺟﻬﺎﻥ‪ :‬ﺍﳉﺮ‪ ‬ﻋﻠﻰ ﺍﻟﺒﺪﻟﻴﺔ‪ ،‬ﻭﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﻭﺍﻻﺳﺘﺌﻨﺎﻑ‪.‬‬
‫‪ ‬ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍﹰ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺍﻟﺸﻬﺎﺩﺓ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺷﻬﺪ ﻳﺸﻬﺪ ﺷﻬﻮﺩ‪‬ﺍ ﻭﺷﻬﺎﺩﺓ‬
‫ﺇﺫﺍ ﻋﻠﻢ ﺫﻟﻚ ﺑﻘﻠﺒﻪ ﻓﺄﺧﱪ ﺑﻪ ﺑﻠﺴﺎﻧﻪ ﻭﺃﻋﻠﻢ ﺑﻪ ﻏﲑﻩ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﺷﻬﺎﺩﺓ ﺣﱴ ﳚﺘﻤﻊ ﻓﻴﻬﺎ ﻫﺬﻩ ﺍﻟﺜﻼﺙ‪ :‬ﺃﻥ‬
‫ﻳﻌﺘﻘﺪ‪ ،‬ﻭﻳﻌﻠﻢ ﺑﻘﻠﺒﻪ‪ ،‬ﻭﺃﻥ ﻳﺘﻠﻔﻆ … ﻳﻘﻮﻝ ﺑﻠﺴﺎﻧﻪ ﻣﻌﻠﻤﺎ ‪‬ﺎ ﺍﻟﻐﲑ‪ ،‬ﻃﺒﻌﺎﹰ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﲦﺔ ﻋﺬﺭ ﺷﺮﻋﻲ ﻋﻦ‬
‫ﺍﻹﻋﻼﻡ ‪-‬ﺇﻋﻼﻡ ﺍﻟﻐﲑ‪ -‬ﻛﺎﻹﻛﺮﺍﻩ ﺃﻭ ﺍﺧﺘﻔﺎﺀ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﳑﺎ ﲡﻮﺯ ﻓﻴﻪ ﺍﻟﺘ‪‬ﻘ‪‬ﻴ‪‬ﺔ ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﻗﻮﻟﻪ‪  :‬ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪ ‬ﻳﻌﲏ‪ :‬ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍﹰ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺍﻟﻨﻄﻖ‬
‫ﺑﺬﻟﻚ ﻭﺍﻹﻋﻼﻡ ﺑﻪ‪.‬‬
‫ﻭﻛﻞ ﺷﻬﺎﺩﺓ ﻫﻲ ‪‬ﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻭﺍﻟﺸﺎﻫﺪ ﻋﻨﺪ ﺍﻟﻘﺎﺿﻲ ﻻ ﻳ‪‬ﺴﻤﻰ ﺷﺎﻫﺪﺍﹰ ﺣﱴ ﻳﻜﻮﻥ ﻋﻠ‪‬ﻢ ﰒ ﻧﻄﻖ …‬
‫ﺗﻜﻠﻢ ﺑﺬﻟﻚ ﻓﺄﻋﻠﹶﻢ‪ ‬ﺑﻪ ﺍﻟﻘﺎﺿﻲ؛ ﲰﻲ ﺷﺎﻫﺪﺍﹰ ﻷﺟﻞ ﺫﻟﻚ ‪ .‬ﻭﻗﺪ ﻳﺘﻮﺳﻊ ﻓﻴﻘﺎﻝ ﰲ ﺍﳌﻌﺎﱐ‪ :‬ﺇ‪‬ﺎ ﺷﻮﺍﻫﺪ ﻷﺟﻞ‬
‫ﺗﱰﻳﻠﻬﺎ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻣﱰﻟﺔ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻷﺻﻠﻴﺔ ‪.‬‬
‫ﺃﻥﹾ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ "ﺃﻥﹾ" ﻫﺬﻩ ﻫﻲ ﺍﻟﺘﻔﺴﲑﻳﺔ‪،‬‬ ‫‪‬‬ ‫ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍﹰ ﺭﺳﻮﻝ ﺍﷲ‬ ‫‪‬‬

‫ﻭﺿﺎﺑﻄﻬﺎ ﺃ‪‬ﺎ ﺗﺄﰐ ﺑﻌﺪ ﻛﻠﻤﺔ ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﻟﻘﻮﻝ ﺩﻭﻥ ﺣﺮﻭﻑ ﺍﻟﻘﻮﻝ ‪ .‬ﻭﻗﺪ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﳐﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ‬
‫ﺃﻳﻀﺎ‪ ،‬ﻳﻌﲏ‪ :‬ﺷﻬﺎﺩﺓ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪.‬‬
‫"ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ"‪ :‬ﻫﻲ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭ"ﻻ ﺇﻟﻪ"‪ :‬ﻧﻔﻲ ‪ ،‬ﻭ"ﺇﻻ ﺍﷲ"‪ :‬ﺇﺛﺒﺎﺕ‪ ،‬ﻭﺍﳌﻨﻔﻲ ﺍﺳﺘﺤﻘﺎﻕ ﺃﺣﺪ‬
‫ﺍﻟﻌﺒﺎﺩﺓ؛ ﻷﻥ ﺍﻹﻟﻪ ﻫﻮ ﺍﳌﺄﻟﻮﻩ … ﻫﻮ ﺍﳌﻌﺒﻮﺩ‪ ،‬ﻭﺇﻻ ﺍﷲ‪ :‬ﻫﺬﺍ ﺇﺛﺒﺎﺕ‪ ،‬ﻳﻌﲏ‪ :‬ﺇﺛﺒﺎﺕ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪ -‬ﺩﻭﳕﺎ ﺳﻮﺍﻩ‪ ،‬ﻭﻧﻔﻲ ﻫﺬﺍ ﺍﻻﺳﺘﺤﻘﺎﻕ ﻋﻤﺎ ﺳﻮﺍﻩ‪.‬‬

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‫ﻓﺈﺫﺍ ﻗﻠﻨﺎ‪ :‬ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻧﻔﻲ ﻭﺇﺛﺒﺎﺕ‪ ،‬ﻓﻬﺬﺍ ﻣﻌﻨﺎﻩ ﺃ‪‬ﺎ ﺗﻨﻔﻲ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺒﺎﺩﺓ ﻋﻤﺎ ﺳﻮﻯ ﺍﷲ‪ ،‬ﻭﺗﺜﺒﺖ‬
‫ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺣﺪﻩ‬
‫ﻓﻤﻦ ﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻳﻜﻮﻥ ﺍﻋﺘﻘﺪ ﻭﺃﺧﱪ ﺑﺄﻧﻪ ﻻ ﺃﺣﺪ ﻳﺴﺘﺤﻖ ﺷﻴﺌﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ﺍﷲ‬
‫ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪.‬‬
‫ﻭﰱ ﺿﻤﻦ ﺫﻟﻚ ﺃﻥ ﻣ‪‬ﻦ ﺗﻮﺟﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺇﱃ ﻏﲑﻩ ﻓﻬﻮ ﻇﺎﱂ ﻣﺘﻌﺪ‪ ‬ﺑﺎﻍﹴ ﻋﻠﻰ ﺣﻖ ﺍﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪.‬‬
‫ﻳﻌﲏ‪ :‬ﺃﻥ ﻳﻌﺘﻘﺪ ﻭﳜﱪ ﻭﻳﻌﻠﻦ ﺑﺄﻥ ﳏﻤﺪﺍﹰ ﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺮﺷﻲ‬ ‫‪‬‬ ‫ﻭﺃﻥ ﳏﻤﺪﺍﹰ ﺭﺳﻮﻝ ﺍﷲ‬ ‫‪‬‬

‫ﺍﳌﻜﻲ ﺃﻧﻪ ﺭﺳﻮﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺣﻘﺎ‪ ،‬ﻭﺃﻧﻪ ﻧﺰ‪‬ﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ؛ ﻓﺄﺧﱪﻩ ﲟﺎ ﺗﻜﻠﻢ ﺍﷲ ‪ ‬ﺑﻪ‪ ،‬ﻭﺃﻧﻪ ﺇﳕﺎ ﻳﺒﻠﻎ ﻋﻦ‬
‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﻣﻦ ﻛﻠﻤﺔ ﺭﺳﻮﻝ ﻓﺈﻥ ﺍﻟﺮﺳﻮﻝ ﻣﺒﻠﻎ ‪.‬‬
‫ﻭﺍﻟﺮﺳﻞ ﺍﻟﺒﺸﺮﻳﻮﻥ ﻣﺒﻠﻐﻮﻥ … ﻣﻦ ﻟﻔﻆ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﺭﺳﻞ ﻣﻦ ﻟﻔﻆ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻓﺎﻟﺮﺳﻮﻝ‬
‫ﻳﺄﺧﺬ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻳﺒﻠﻎ ﺍﻟﻨﺎﺱ ﻣﺎ ﺃﺧﺬﻩ ﻋﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.‬‬
‫ﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺮﺳﻞ ﻣﻦ ﺍﻟﺒﺸﺮ ﱂ ﳚﻌﻞ ﺍﷲ ﳍﻢ ‪-‬ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﱂ ﳚﻌﻞ ﺍﷲ ﳍﻢ ﺧﺎﺻﻴﺔ ﺃﻥ‬
‫ﻳﺄﺧﺬﻭﺍ ﺍﻟﻮﺣﻲ ﻣﻨﻪ ﻣﺒﺎﺷﺮﺓ ‪ ،‬ﻭﺃﻥ ﻳﺴﻤﻌﻮﺍ ﺍﻟﻜﻼﻡ ﻣﻨﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﰲ ﻋﺎﻣﺔ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﻗﺪ ﻳﺴﻤﻌﻮﻥ ﲟﺎ ﺃﺫ‪‬ﻥﹶ ﺍﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪ -‬ﳍﻢ ﰲ ﺑﻌﺾ ﺍﻟﺮﺳﻞ ‪.‬‬
‫ﻓﺎﳌﹶﻠﹶﻚ ﺭﺳﻮﻝ ﻓﻴﻠﻘﻲ ﺍﳋﱪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻓﺎﻋﺘﻘﺎﺩﺍﹰ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﺍﻋﺘﻘﺎﺩ ﺃﻧﻪ ﻣ‪‬ﺒ‪‬ﻠﱠﻎﹲ ﻭﻣ‪‬ﺒ‪‬ﻠﱢﻎﹲ‪ ،‬ﻫﻮ‬
‫ﺭﺳﻮﻝ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﱂ ﻳﻠﻜﻤﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻜﻞ ﺍﻟﻮﺣﻲ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﺇﳕﺎ ﺃﻭﺣﻰ ﺇﻟﻴﻪ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺟﱪﻳﻞ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻭﺍﻋﺘﻘﺎﺩ ‪-‬ﺃﻳﻀﺎﹰ‪ -‬ﺃﻧﻪ ﺧﺎﰎ ﺍﳌﺮﺳﻠﲔ‪ ،‬ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﺃﻧﻪ ﺧﺎﰎ ﺍﻟﺮﺳﻞ ‪-‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻌﲎ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ ﺍﻋﺘﻘﺎﺩ ﺃﻧﻪ ﻣﻮﺣ‪‬ﻰ ﺇﻟﻴﻪ ﻣﻦ ﺍﷲ‪ ،‬ﻭﺃﻧﻪ ﺭﺳﻮﻝ ﺣﻖ ﻭﺃﻧﻪ ﺧﺎﰎ ﺍﻟﺮﺳﻞ‪ ،‬ﲤﺖ ﻟﻪ‬
‫ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺄﻥ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﳍﺎ ﻣﻘﺘﻀﻰ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻘﺘﻀﻰ‪ :‬ﻫﻮ ﻃﺎﻋﺘﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-‬‬
‫ﻓﻴﻤﺎ ﺃﻣﺮ‪ ،‬ﻭﺗﺼﺪﻳﻘﻪ ﻓﻴﻤﺎ ﺃﺧﱪ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﻣﺎ ﻋﻨﻪ ‪‬ﻲ ﻭﺯﺟﺮ‪ ،‬ﻭﺃﻻ ﻳﻌﺒﺪ ﺍﷲ ﺇﻻ ﲟﺎ ﺷﺮﻋﻪ ﺭﺳﻮﻟﻪ ‪-‬ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.‬‬

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‫‪‬‬ ‫ﻗﺎﻝ‪  :‬ﻭﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ‪ ‬ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﺼﻼﺓ ﺑﻠﻔﻆ "ﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ" ﻫﺬﺍ ﻷﺟﻞ ﳎﻴﺌﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻫﻜﺬﺍ‪:‬‬
‫‪               ‬‬

‫‪ …   ‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ‪.‬‬

‫ﻓﻔﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﺍﻟﺼﻼﺓ ﺗ‪‬ﻘﺎﻡ‪ ،‬ﻭﻣﻌﲎ ﻛﻮ‪‬ﺎ ﺗﻘﺎﻡ ﻳﻌﲏ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﺻﻔﺔ … ﺗﻜﻮﻥ ﻗﺎﺋﻤﺔ ﺑﺈﳝﺎﻥ‬
‫‪      ‬‬ ‫‪‬‬ ‫ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.    ‬‬
‫ﻓﻤﻦ ﱂ ﻳﻘﻢ ﺍﻟﺼﻼﺓ ﱂ ﺗ‪‬ﻨ‪‬ﻬ‪‬ﻪ‪ ‬ﺍﻟﺼﻼﺓ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﹸﻨﻜﺮ ‪.‬‬
‫‪ ‬ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ‪ ‬ﺃﻳﻀﺎﹰ ﻟﻔﻆ ﺍﻹﻳﺘﺎﺀ ﺍﳌﻘﺼﻮﺩ ﺑﻪ … ﺃﻭ ﻗﻴﻞ ﻓﻴﻪ‪ :‬ﺇﻳﺘﺎﺀ؛ ﻷﺟﻞ ﳎﻴﺌﻪ ﰲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫‪ ‬ﻭﺣﺞ ﺍﻟﺒﻴﺖ ‪ ‬ﻛﺬﻟﻚ "ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ" ﻛﺬﻟﻚ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﺧﺘﲑﺕ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﺑﻠﱠﻐﻬﺎ ﺍﻟﻨﱯ ‪ ‬ﻫﻜﺬﺍ‬
‫ﳌﻮﺍﻓﻘﺘﻬﺎ ﳌﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻬﺎ‪ ،‬ﻓﻠﻮ ﻗﻴﻞ ﰲ ﺍﻟﺰﻛﺎﺓ‪ :‬ﺇﻋﻄﺎﺀ ﺍﻟﺰﻛﺎﺓ ﳉﺎﺯ‪ ،‬ﻭﻟﻮ ﻗﻴﻞ ﰲ ﺍﻟﺼﻼﺓ‪ :‬ﺗﺄﹾﺩ‪‬ﻳ‪‬ﺔ ﺍﻟﺼﻼﺓ‬
‫ﳉﺎﺯ ﺫﻟﻚ ﻭﻟﻜﻦ ﺇﺗﺒﺎﻉ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻭﱃ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪ .‬ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﳋﻤﺲ‪ ‬ﺃﺭﻛﺎﻥﹲ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﺕ ﻟﻚ ﺍﻟﺒﺎﺭﺣﺔ ﺃﻥ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﻫﺬﻩ ﺍﳋﻤﺲ‬
‫ﺑﺎﻷﺭﻛﺎﻥ ﺇﳕﺎ ﻫﻮ ﻣﺼﻄﻠﺢ ﺣﺎﺩﺙ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ؛ ﻷ‪‬ﻢ ﻋﺮ‪‬ﻓﻮﺍ ﺍﻟﺮﻛﻦ ﺑﺄﻧﻪ‪ :‬ﻣﺎ ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﻣﺎﻫﻴﺔ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺃﻥ‬
‫ﺍﻟﺸﻲﺀ ﻻ ﻳ‪‬ﺘﺼﻮﺭ ﺃﻥ ﻳﻘﻮﻡ ﺑﻼ ﺭﻛﻨﻪ‪.‬‬
‫ﻓﻤﺜﻼﹰ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺍﻟﺒﻴﻊ ﺃﺭﻛﺎﻧﻪ … ﻣﺎ ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﻣﺎﻫﻴﺔ ﺍﻟﺒﻴﻊ … ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺘﺼﻮﺭ ﺑﻴﻌﺎﹰ ﻣﻮﺟﻮﺩﺍﹰ ﺇﻻ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻫﻨﺎﻙ‪ :‬ﺑﺎﺋﻊ‪ ،‬ﻭﻣﺸﺘﺮﻱ‪ ،‬ﻭﻫﻨﺎﻙ ﺳﻠﻌﺔ ﺗ‪‬ﺒﺎﻉ ﻭﺗ‪‬ﺸﺘﺮﻯ‪ ،‬ﻳﻌﲏ‪ :‬ﺳﻠﻌﺔ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﻫﻨﺎﻙ ﺻﻴﻐﺔ‬
‫… ﻳﻌﲏ‪ :‬ﻭﺍﺣﺪ ﻳﻘﻮﻝ‪ :‬ﺧﺬ ﻭﻫﺎﺕ‪ ،‬ﺃﻭ ﺑﹺﻌ‪‬ﺖ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻳﻘﻮﻝ‪ :‬ﺍﺷﺘﺮﻳﺖ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﺍﻷﺭﻛﺎﻥ ﻛﻴﻒ ﻧﺴﺘﻨﺘﺠﻬﺎ؟ ﻣﺎ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻲﺀ … ﺗﺘﺼﻮﺭ ﺷﻴﺌﺎ … ﻛﻴﻒ ﻳﻮﺟﺪ؟‬
‫ﺩﻋﺎﺋﻢ‪ ‬ﻭﺟﻮﺩﻩ ﻫﻲ ﺍﻷﺭﻛﺎﻥ ‪.‬‬
‫ﺍﻟﻨﻜﺎﺡ ‪-‬ﻣﺜﻼﹰ‪ -‬ﺃﺭﻛﺎﻥ ﺍﻟﻨﻜﺎﺡ ﻣﺎ ﻫﻲ؟ ﻣﺎ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻣﺎ ﻳ‪‬ﺘﺼﻮﺭ ﺃﻥ ﻳﻮﺟﺪ ﻧﻜﺎﺡ ﺇﻻ‬
‫ﺑﺰﻭﺟﲔ‪ ،‬ﺃﻟﻴﺲ ﻛﺬﻟﻚ؟ ﻭﺑﺼﻴﻐﺔ‪ .‬ﺯﻭﺝ ﻳﻌﲏ‪ :‬ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ‪ ،‬ﻭﺻﻴﻐﺔ‪ .‬ﻫﺬﺍ ﺣﻘﻴﻘﺘﻪ ‪-‬ﻳﻌﲏ ﻣﻦ ﺣﻴﺚ ﻫﻮ‪.‬‬

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‫ﻳﺄﰐ ﻫﻨﺎﻙ ﺃﺷﻴﺎﺀ ﺷﺮﻋﻴﺔ ﻟﺘﺼﺤﻴﺢ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﺰﻭﺝ ﺍﳌﻮﺍﺻﻔﺎﺕ ﻛﺬﺍ ﻭﻛﺬﺍ‪،‬‬
‫ﻳﺸﺘﺮﻁ ﰲ ﺍﳌﺮﺃﺓ ﺃﻥ ﻳﻌﻘﺪ ﳍﺎ ﻭﻟﻴﻬﺎ‪ ،‬ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﺼﻴﻐﺔ ﺃﻥ ﺗﻜﻮﻥ ﻛﺬﺍ ﻭﻛﺬﺍ … ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻓﻐﲑ‪‬ﻫﺎ ﺗﻜﻮﻥ‬
‫ﺷﺮﻭﻃﺎﹰ ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﺍﻟﺮﻛﻦ ﻋﻨﺪﻫﻢ‪ :‬ﻣﺎ ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﻣﺎﻫﻴﺔ ﺍﻟﺸﻲﺀ ﺃﻭ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻲﺀ‪ ،‬ﻓﻬﺬﻩ ﺍﳋﻤﺲ ﲰﻴﺖ ﺃﺭﻛﺎﻧﺎ‪ ،‬ﺃﻭ‬
‫ﻗﻴﻞ ﻋﻨﻬﺎ‪ :‬ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻳﺸﻜﻞ ﻋﻠﻴﻬﺎ … ﺃﻭ ﻫﺬﺍ ﺍﻹﻃﻼﻕ ﺃ‪‬ﺎ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻳﺸﻜﻞ ﻋﻠﻴﻬﺎ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴ‪‬ﻨﺔ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻣﻦ ﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺃﺩﻯ ﺍﻟﺼﻼﺓ ﺍﳌﻔﺮﻭﺿﺔ ﻭﺗﺮﻙ ﺑﻘﻴﺔ ﺍﻷﺭﻛﺎﻥ‬
‫‪‬ﺎﻭﻧﺎﹰ ﻭﻛﺴﻼﹰ ﻓﺈﻧﻪ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﻟﻔﻆ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻻ ﻳﺴﻠﺐ ﻋﻨﻪ ﺍﺳﻢ ﺍﻹﺳﻼﻡ ﺑﺘﺮﻛﻪ ﺛﻼﺛﺔ ﺃﺭﻛﺎﻥ ‪‬ﺎﻭﻧﺎﹰ‬
‫ﻭﻛﺴﻼﹰ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺘ‪‬ﻔﻖ ﻣﻊ ﻗﻮﳍﻢ ﰲ ﺍﻹﳝﺎﻥ ‪ :‬ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﻭﺍﻋﺘﻘﺎﺩ‪ ،‬ﻭﻳﻌﻨﻮﻥ ﺑﺎﻟﻌﻤﻞ ﺟﻨﺲ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﳝﺜﻠﻪ‬
‫ﰲ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺍﻟﺼﻼﺓ ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﻧﻘﻮﻝ‪ :‬ﻣﺮﺍﺩﻫﻢ ‪‬ﺬﺍ ﻣﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺩﻟﺖ ﻋﻠﻴﻪ ﻗﻮﺍﻋﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ ﺃﻥ ﻫﺬﻩ‬
‫ﺍﻷﺭﻛﺎﻥ ﻟﻴﺲ ﻣﻌﲎ ﻛﻮ‪‬ﺎ ﺃﺭﻛﺎﻧﺎﹰ ﺃﻧﻪ ﺇﻥ ﻓﻘﺪ ﻣﻨﻬﺎ ﺭﻛﻦ ﱂ ﺗﻘﻢ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺇﺫﺍ ﻓﻘﺪ ﻣﻦ ﺍﻟﺒﻴﻊ‬
‫ﺭﻛﻦ ﱂ ﺗﻘﻢ ﺣﻘﻴﻘﺔ ﺍﻟﺒﻴﻊ‪ ،‬ﻻ ﻳﺘﺼﻮﺭ ﺃﻥ ﻫﻨﺎﻙ ﺑﻴﻊ ﺑﻼ ﺑﺎﺋﻊ‪ ،‬ﺃﻟﻴﺲ ﻛﺬﻟﻚ؟ ﻭﻻ ﻧﻜﺎﺡ ﺑﻼ ﺯﻭﺝ؟‬
‫ﺃﻣﺎ ﺍﻹﺳﻼﻡ ﻓﻴﺘﺼﻮﺭ ﺃﻥ ﻳﻮﺟﺪ ﺍﻹﺳﻼﻡ ﺷﺮﻋﺎﹰ ﺑﻼ ﺃﺩﺍﺀ ﻟﻠﺤﺞ‪ ،‬ﻳﻌﲏ‪ :‬ﻟﻮ ﺗ‪‬ﺮﻙ ﺍﳊﺞ ‪‬ﺎﻭﻧﺎﹰ؛ ﻓﺈﻧﻪ ﻳﻘﺎﻝ‬
‫ﻋﻨﻪ‪ :‬ﻣﺴﻠﻢ‪ ،‬ﺃﻭ ﺗﺮﻙ ﺗﺄﺩﻳﺔ ﺍﻟﺰﻛﺎﺓ ‪‬ﺎﻭﻧﺎﹰ ﻻ ﺟﺤﺪ‪‬ﺍ؛ ﻓﺈﻧﻪ ﻳﻘﺎﻝ ﻋﻨﻪ‪ :‬ﻣﺴﻠﻢ ‪ ،‬ﻭﻫﻜﺬﺍ ﰲ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ‪.‬‬
‫ﺍﻟﺼﻼﺓ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ‪ .‬ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ :‬ﻫﻞ ﺗﺮ‪‬ﻙ‪ ‬ﺍﻟﺼﻼﺓ ‪‬ﺎﻭﻧﺎﹰ ﻭﻛﺴﻼﹰ ﻳﺴﻠﺐ ﻋﻨﻪ ﺍﺳﻢ‬
‫ﺍﻹﺳﻼﻡ ﺃﻭ ﻻ؟ ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ :‬ﺇﻥﱠ ﺗ‪‬ﺮ‪‬ﻙ‪ ‬ﺍﻟﺼﻼﺓ ‪‬ﺎﻭﻧﺎﹰ ﻭﻛﺴﻼﹰ ﻻ ﻳﺴﻠﺐ ﻋﻦ ﺍﳌﺴﻠﻢ ﺍﻟﺬﻱ‬
‫ﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍﹰ ﺭﺳﻮﻝ ﺍﷲ … ﻻ ﻳﺴﻠﺐ ﻋﻨﻪ ﺍﺳﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻋﻠﻰ ﻛﺒﲑﺓ‪،‬‬
‫ﻭﻫﻮ ﰲ ﻛﻔﺮ ﺃﺻﻐﺮ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻃﺎﺋﻔﺔ ﻗﻠﻴﻠﺔ ﻣﻦ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪.‬‬

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‫ﻭﻗﺎﻝ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ :‬ﺇﻥﱠ ﺗ‪‬ﺮ‪‬ﻙ‪ ‬ﺍﻟﺼﻼﺓ ‪‬ﺎﻭﻧﺎﹰ ﻭﻛﺴﻼﹰ ﻛﹸﻔﹾﺮ‪ ،‬ﻭﺃﻧﻪ ﻣ‪‬ﻦ ﺗﺮ‪‬ﻙ‪ ‬ﺍﻟﺼﻼﺓ ﻓﻠﻴﺲ ﻟﻪ ﺇﺳﻼﻡ‪،‬‬
‫ﻳﻌﲏ‪ :‬ﻭﻟﻮ ﺃﺗﻰ ﺑﺘﺄﺩﻳﺔ ﺍﻟﺰﻛﺎﺓ ﻭﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﺍﳊﺞ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻟﺪﻻﻟﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ‬
‫ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﺼﺤﺎﺑﺔ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﲨﻴﻌﺎﹰ ﺍﳌﺄﻣﻮﺭ ‪‬ﺎ ﺗﺮﻛﹸﻬﺎ ﻟﻴﺲ ﺑﻜﻔﺮ ﺇﻻ ﺍﻟﺼﻼﺓ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺷﻘﻴﻖ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻩ‪  :‬ﻛﺎﻧﻮﺍ ‪-‬ﺃﻱ ﺍﻟﺼﺤﺎﺑﺔ‪ -‬ﻻ ﻳﺮﻭﻥ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺷﻴﺌﺎ ﺗﺮﻛﹸﻪ ﻛﹸﻔﺮ ‪. ‬‬
‫‪  ‬‬ ‫ﻭﺍﻟﺼﻼﺓ ﻳ‪‬ﺠﻤﻊ ﻋﻠﻰ ﺃﻥ ﺗﺮﻛﹶﻬﺎ ﻛﻔﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺩﻝ ﻋﻠﻴﻪ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﰲ ﺻﺤﻴﺢ‬ ‫‪‬‬ ‫ﺇﱁ ﺍﻵﻳﺎﺕ ﻭﻛﺬﻟﻚ ﻗﻮﻝ ﺍﻟﻨﱯ‬ ‫‪         ‬‬

‫ﻣﺴﻠﻢ‪  :‬ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺑﲔ ﺍﻟﺸﺮﻙ ‪-‬ﺃﻭ ﻗﺎﻝ‪ :‬ﺍﻟﻜﻔﺮ‪ -‬ﺗﺮﻙ ﺍﻟﺼﻼﺓ ‪ ‬ﻭﰱ ﺍﻟﺴﻨﻦ ﺍﻷﺭﺑﻌﺔ ﻭﰱ ﺍﳌﹸﺴﻨ‪‬ﺪ ﻭﰲ‬
‫ﻏﲑﻫﺎ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻣﻦ ﺣﺪﻳﺚ ﺑﺮﻳﺪﻩ ‪ ‬ﻣﺮﻓﻮﻋﺎ‪  :‬ﺍﻟﻌﻬﺪ ﺍﻟﺬﻱ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﺍﻟﺼﻼﺓ ﻓﻤﻦ ﺗﺮﻛﻬﺎ ﻓﻘﺪ‬
‫ﻛﻔﺮ ‪ ‬ﻭﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺑﲔ ﺍﻟﺸﺮﻙ ‪-‬ﺃﻭ ﻗﺎﻝ‪ :‬ﺍﻟﻜﻔﺮ‪ -‬ﺗﺮﻙ ﺍﻟﺼﻼﺓ ‪ ‬ﺩﻟﻨﺎ‬
‫ﻋﻠﻰ ﺃﻥ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻛﻔﺮ‪ ‬ﺃﻛﱪ‪.‬‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻥ ﻟﻔﻆ ﺍﻟﻜﻔﺮ ﺇﺫﺍ ﺟﺎﺀ ﰲ ﺍﻟﻨﺼﻮﺹ ﻓﺈﻧﻪ ﻳﺄﰐ ﻋﻠﻰ ﻭﺟﻬﲔ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﻳﺄﰐ ﻣ‪‬ﻌﺮ‪‬ﻓﹰﺎ‪ ،‬ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻳﺄﰐ ﻣﻨﻜﺮﺍﹰ ﺑﻼ ﺗﻌﺮﻳﻒ‪ ،‬ﻓﺈﺫﺍ ﺃﺗﻰ ﻣﻨﻜﺮﺍﹰ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ‬
‫ﺍﻟﻜﻔﺮ ﺍﻷﺻﻐﺮ‪ ،‬ﻭﺇﺫﺍ ﺃﺗﻰ ﻣﻌﺮﻓﺎ ﻓﺘﻜﻮﻥ )ﺍﻝ( ﻓﻴﻪ ﺇﻣﺎ ﻟﻠﻌﻬﺪ‪ :‬ﻋﻬﺪ ﺍﻟﻜﻔﺮ ﺍﻷﻛﱪ … ﺍﻟﻌﻬﺪ ﺍﻟﺸﺮﻋﻲ ﰲ ﺫﻟﻚ‬
‫‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻟﻼﺳﺘﻐﺮﺍﻕ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﺳﺘﻐﺮﺍﻕ ﺃﻧﻮﺍﻉ ﺍﻟﻜﻔﺮ ‪.‬‬
‫ﺛﻨﺘﺎﻥ ﰲ ﺍﻟﻨﺎﺱ ﳘﺎ ‪‬ﻢ ﻛﹸﻔﹾﺮ‪ :‬ﺍﻟﻄﻌﻦ ﰲ‬ ‫‪‬‬ ‫ﻣﺜﻼﹰ‪ -‬ﰲ ﺍﻟﻜﻔﺮ ﺍﳌﻨﻜﱠﺮ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﺍﻷﻧﺴﺎﺏ‪ ،‬ﻭﺍﻟﻨﻴﺎﺣﺔ ﻋﻠﻰ ﺍﳌﻴﺖ ‪  ‬ﺛﻨﺘﺎﻥ ﰲ ﺃﻣﱵ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻻ ﻳﺘﺮﻛﻮ‪‬ﻦ ‪ ‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺁﺧﺮ ‪.‬‬
‫‪‬‬ ‫ﻻ ﺗﺮﺟﻌﻮﺍ ﺑﻌﺪﻱ ﻛﻔﺎﺭﺍﹰ ﻳﻀﺮﺏ ﺑﻌﻀﻜﻢ ﺃﻋﻨﺎﻕ ﺑﻌﺾ‬ ‫‪‬‬ ‫ﻗﺎﻝ ﺃﻳﻀﺎﹰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻣ‪‬ﻦ ﺫﻛﺮ ﻛﻠﻤﺔ ﺍﻟﻜﻔﺮ ﻣ‪‬ﻨ‪‬ﻜﱠﺮ‪‬ﺓ )ﻛﻔﺮ( ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻓﺈﺫﺍ ﻗﻴﻞ ﰲ ﺍﻟﻜﻔﺮ‪ :‬ﻛﻔﺮ‪ ،‬ﻓﻬﺬﺍ ﺍﻷﺻﻞ ﻓﻴﻪ ﺃﻧﻪ ﻛﻔﺮ ﺃﺻﻐﺮ؛ ﻷﻥ ﺍﻟﺸﺎﺭﻉ ﺟﻌﻠﻪ ﻣﻨﻜﺮﺍﹰ ﰲ ﺍﻹﺛﺒﺎﺕ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﻣﻨﻜﺮﺍ ﰲ ﺍﻹﺛﺒﺎﺕ ﻓﺈﻧﻪ ﻻ ﻳﻌﻢ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﰲ ﻗﻮﺍﻋﺪ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺃﺗﻰ ﻣﻌﺮ‪‬ﻓﺎﹰ ﻓﺈﻥ ﺍﳌﻘﺼﻮﺩ ﺑﻪ‬
‫ﺍﻟﻜﻔﺮ ﺍﻷﻛﱪ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﻧﻘﻮﻝ‪ :‬ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ‪‬ﺎﻭﻧﺎﹰ ﻭﻛﺴﻼﹰ ﻛﻔﺮ ﺃﻛﱪ‪ ،‬ﻟﻜﻦ ﻛﻔﺮﻩ ﺑﺎﻃﻦ ﻭﻟﻴﺲ ﻛﻔﺮﻩ ﻇﺎﻫﺮﺍ‪،‬‬
‫ﻭﻟﻴﺲ ﺑﺒﺎﻃﻦ ﻭﻇﺎﻫﺮ ﲨﻴﻌﺎﹰ ﺣﱴ ﻳﺜﺒﺖ ﻋﻨﺪ ﺍﻟﻘﺎﺿﻲ؛ ﻷﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﻟﻪ ﺷﺒﻬﺔ ﻣﻦ ﺧﻼﻑ ﺃﻭ ﻓﻬﻢ ﺃﻭ ﳓﻮ‬
‫ﺫﻟﻚ‪.‬‬
‫ﻭﳍﺬﺍ ﻻ ﳛﻜﻢ ﺑﺮﺩﺓ ﻣﻦ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﲟﺠﺮﺩ ﺗﺮﻛﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﳉﻨﺲ ﺃﻥ ﻣ‪‬ﻦ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻓﻬﻮ‬
‫ﻛﺎﻓﺮ ﺍﻟﻜﻔﺮ ﺍﻷﻛﱪ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﻌﻴ‪‬ﻦ ﻓﺈﻥ ﺍﳊﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﻜﻔﺮ ﻭﺗﱰﻳﻞ ﺃﺣﻜﺎﻡ ﺍﻟﻜﻔﺮ ﻛﻠﻬﺎ ﻋﻠﻴﻪ ﻫﺬﺍ ﻻ ﺑﺪ ﻓﻴﻪ ﻣﻦ‬
‫ﺣﻜﻢ ﻗﺎﺽﹴ ﻳﺪﺭﺃ ﻋﻨﻪ ﺍﻟﺸﺒﻬﺔ ﻭﻳﺴﺘﺘﻴﺒﻪ ﺣﱴ ﻳﺆﺩﻱ ﺫﻟﻚ‪.‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻌﺘﻤﺪ ﻋﻨﺪ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪-‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻚ‪ ،-‬ﻭﻏﲑ ﺍﻟﺼﻼﺓ ﺍﻷﻣﺮ ﻋﻠﻰ ﻋﻜﺲ ﻣﺎ‬
‫ﺫﻛﺮﺕ ‪.‬‬
‫ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻥ ﻣ‪‬ﻦ ﺗﺮﻙ ﺍﻟﺰﻛﺎﺓ ‪‬ﺎﻭﻧﺎﹰ ﻭﻛﺴﻼﹰ ﺃﻭ ﻣﻦ ﺗﺮﻙ ﺍﻟﺼﻴﺎﻡ ﺃﻭ ﻣﻦ ﺗﺮﻙ ﺍﳊﺞ ﻓﺈﻧﻪ ﻻ‬
‫ﻳﻜﻔﺮ ﺑﺘﺮﻛﻬﺎ ‪‬ﺎﻭﻧﺎﹰ ﻭﻛﺴﻼﹰ؛ ﻷﻧﻪ ﻣﺎ ﺩﻝ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ‪ :‬ﺇﻥ ﻣﻦ ﺗﺮﻙ ﺑﻌﺾ ﻫﺬﻩ ﺃﻧﻪ ﻛﺎﻓﺮ ﻋﻠﻰ ﺧﻼﻑ‬
‫ﺑﻴﻨﻬﻢ ﰲ ﺫﻟﻚ‪.‬‬
‫ﻓﻌﻤﺮ ‪ ‬ﻇﺎﻫﺮ ﻗﻮﻟﻪ‪ :‬ﺃﻥ ﺗﺮﻙ ﺍﳊﺞ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ ﻭﻭﺟﻮﺩ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﺒﺪﻧﻴﺔ ﺃﻧﻪ ﻛﻔﺮ‪ ،‬ﺣﻴﺚ‬
‫ﻗﺎﻝ ﻟﻌﻤﺎﻟﻪ ﰲ ﺍﻷﻣﺼﺎﺭ‪ :‬ﺃﻥ ﻳﻜﺘﺒﻮﺍ ﻟﻪ ﻣ‪‬ﻦ ﻭﺟﺪ ﺳﻌﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﰒ ﱂ ﳛﺠﻮﺍ ﺃﻥ ﺗﻀﺮﺏ ﻋﻠﻴﻬﻢ ﺍﳉﺰﻳﺔ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻣﺎ ﻫﻢ ﲟﺴﻠﻤﲔ … ﻣﺎ ﻫﻢ ﲟﺴﻠﻤﲔ‪.‬‬
‫ﻭﻛﹶﻔﱠﺮ ‪-‬ﺃﻳﻀﺎﹰ‪ -‬ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﺑﻦ ﻣﺴﻌﻮﺩ ﻣ‪‬ﻦ ﺗﺮﻙ ﺍﻟﺰﻛﺎﺓ ‪‬ﺎﻭﻧﺎﹰ ﻭﻛﺴﻼﹰ‪ ،‬ﻭﻫﺬﺍ ﺧﻼﻑ ﻣﺎ ﻋﻠﻴﻪ‬
‫ﺍﳉﻤﻬﻮﺭ ‪-‬ﲨﻬﻮﺭ ﺍﻟﺼﺤﺎﺑﺔ‪ -‬ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﰲ ﺃﻥ ﻣﻦ ﺗﺮﻛﻬﺎ ﺑﻼ ﺍﻣﺘﻨﺎﻉ ﻭﺇﳕﺎ ﺗﺮﻙ ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﺗﺮﻙ ﺍﻟﺼﻴﺎﻡ ﺃﻭ‬
‫ﺗﺮﻙ ﺍﳊﺞ ‪‬ﺎﻭﻧﺎﹰ ﻣﻨﻪ ﺃﻧﻪ ﻻ ﻳﻜﻔﺮ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺑﻜﻔﺮﻩ ﻳﻌﲏ‪ :‬ﻋﻠﻰ ﻋﻜﺲ ﻣﺴﺄﻟﺔ ﺍﻟﺼﻼﺓ ‪.‬‬
‫ﻓﻨﻘﻮﻝ‪ :‬ﺇﺫﹰﺍ ﻣﺴﺄﻟﺔ ﺍﻟﺼﻼﺓ ﺍﳉﻤﻬﻮﺭ ‪-‬ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ -‬ﻋﻠﻰ ﺗﻜﻔﲑ ﻣﻦ ﺗﺮﻛﻬﺎ ‪‬ﺎﻭﻧﺎﹰ ﻭﻛﺴﻼﹰ ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﻫﻨﺎﻙ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ ﱂ ﻳﻜﻔﱢﺮ ﻣﻦ ﺗﺮﻛﻬﺎ ‪‬ﺎﻭﻧﺎﹰ ﻭﻛﺴﻼﹰ ‪ ،‬ﻭﺑﻘﻴﺔ ﺍﻟﺜﻼﺛﺔ ﺍﻷﺭﻛﺎﻥ ﺍﻟﻌﻤﻠﻴﺔ ﲨﻬﻮﺭ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻜﻔﺮ ﻭﻫﻨﺎﻙ ﻣﻦ ﻛﻔﱠﺮﻩ‪.‬‬
‫ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﻣﻨﻘﺴﻤﺔ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ ،‬ﻭﺧﺼﺖ ﺑﺎﻟﺬﻛﺮ ﻟﻌﻈﻢ ﻣﻘﺎﻣﻬﺎ ﰲ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻋﻈﻢ ﺃﺛﺮﻫﺎ‬
‫ﻋﻠﻰ ﺍﻟﻌﺒﺪ‪.‬‬
‫ﻓﺎﻟﺸﻬﺎﺩﺗﺎﻥ ﻧﺼﻴﺐ ﺍﻟﻘﻠﺐ ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻓﺒﻬﻤﺎ ﻳﺘﺤﻘﻖ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺃﺻﻞ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﺼﻼﺓ‬
‫ﻋﺒﺎﺩﺓ ﺑﺪﻧﻴﺔ ﳏﻀﺔ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﻋﺒﺎﺩﺓ ﻣﺎﻟﻴﺔ ﳏﻀﺔ‪ ،‬ﻭﺍﳊﺞ ﻣﺮﻛﺐ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺒﺪﻧﻴﺔ‪ ،‬ﻭﺻﻮﻡ‬
‫ﺭﻣﻀﺎﻥ ﻋﺒﺎﺩﺓ ﺑﺪﻧﻴﺔ ﳏﻀﺔ‪.‬‬
‫‪‬‬ ‫ﳍﺬﺍ ﻗﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﶈﻘﻘﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺇﻧﻪ ﺟﺎﺀ ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺗﻘﺪﱘ ﺍﳊﺞ ﻋﻠﻰ ﺍﻟﺼﻮﻡ ﻓﻘﺎﻝ‪:‬‬
‫‪‬‬ ‫ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ ﰲ ﺑﻘﻴﺔ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻗﺪﻡ ﻋﻠﻰ ﺍﳊﺞ ﻓﻘﺎﻝ‪:‬‬ ‫‪‬‬ ‫ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻭﺣﺞ ﺍﻟﺒﻴﺖ ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ‬
‫ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻭﺣﺞ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﺇﻟﻴﻪ ﺳﺒﻴﻼﹰ ‪. ‬‬
‫ﻭﺳﺒﺐ ﺗﻘﺪﱘ ﺍﳊﺞ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻡ‪ :‬ﺃﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﺕ ﻟﻚ ﻣﻦ ﺃﻥ ﺍﻟﺼﻮﻡ ﻣﻦ ﺣﻴﺚ ﺟﻨﺲ ﺩﻻﻟﺘﻪ‬
‫ﻣ‪‬ﻤ‪‬ﺜﱠﻞﹲ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺎﻟﺼﻼﺓ ﺣﻖ ﺍﻟﺒﺪﻥ ﺍﶈﺾ ﻳﻌﲏ‪ :‬ﻋﺒﺎﺩﺓ ﻭﺟﺒﺖ ﻭﺗﻌﻠﻘﺖ ﺑﺎﻟﺒﺪﻥ ﳏﻀﺔ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﻋﺒﺎﺩﺓ‬
‫ﺗﻌﻠﻘﺖ ﺑﺎﳌﺎﻝ ﳏﻀﺔ‪ ،‬ﻭﺍﳊﺞ ﻋﺒﺎﺩﺓ ﺗﺮﻛﺒﺖ ﻣﻦ ﺍﳌﺎﻝ ﻭﺍﻟﺒﺪﻥ ﻓﺼﺎﺭﺕ ﻗﺴﻤﺎﹰ ﺛﺎﻟﺜﺎﹰ ﻣﺴﺘﻘﻼﹰ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺼﻮﻡ ﻓﻬﻮ‬
‫ﻣﻦ ﺣﻴﺚ ﻫﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻣﻜﺮﺭ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺑﲎ ﺍﻟﺒﺨﺎﺭﻱ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﺻﺤﻴﺤﻪ ﻓﺠﻌﻞ‬
‫ﻛﺘﺎﺏ ﺍﳊﺞ ﻣﻘﺪﻣﺎ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ؛ ﻷﺟﻞ ﺃﻥ ﺍﳊﺞ ﻋﺒﺎﺩﺓ ﻣﺮﻛﺒﺔ ﻣﻦ ﺍﳌﺎﻝ ﻭﺍﻟﺒﺪﻥ؛ ﻓﻬﻲ ﺟﻨﺲ ﻣﻦ‬
‫ﺣﻴﺚ ﻫﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﺟﺪﻳﺪ‪ ،‬ﻭﺍﻟﺼﻴﺎﻡ ﺟﻨﺲ ﺳﺒﻖ ﻣﺜﻠﻪ ﻭﻫﻮ ﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ‬
‫ﺇﻥ ﺃﺣﺪﻛﻢ ﳚﻤﻊ ﰲ ﺑﻄﻦ ﺃﻣﻪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎﹰ ﻧﻄﻔﺔ‬

‫ﻭﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻫﻮ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ‪  :‬ﺇﻥ‬
‫ﺃﺣﺪﻛﻢ ﻳ‪‬ﺠﻤﻊ ﺧﻠﻘﻪ ﰲ ﺑﻄﻦ ﺃﻣﻪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎﹰ ﻧﻄﻔﺔ‪ ،‬ﰒ ﻳﻜﻮﻥ ﻋﻠﻘﺔ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﰒ ﻳﻜﻮﻥ ﻣﻀﻐﺔ ﻣﺜﻞ ﺫﻟﻚ‪،‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﰒ ﻳﺮﺳﻞ ﺇﻟﻴﻪ ﺍﳌﻠﻚ ﻓﻴﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻳﺆﻣﺮ ﺑﺄﺭﺑﻊ ﻛﻠﻤﺎﺕ‪ :‬ﺑﻜﺘ‪‬ﺐﹺ ﺭﺯﻗﻪ‪ ،‬ﻭﺃﺟﻠﻪ‪ ،‬ﻭﻋﻤﻠﻪ‪ ،‬ﻭﺷﻘﻲ ﺃﻭ‬
‫ﺳﻌﻴﺪ‪ ،‬ﻓﻮﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻏﲑﻩ ﺇﻥ ﺃﺣﺪﻛﻢ ﻟﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﺣﱴ ﻣﺎ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺇﻻ ﺫﺭﺍﻉ‬
‫ﻓﻴﺴﺒﻖ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻴﺪﺧﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﺣﺪﻛﻢ ﻟﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺣﱴ ﻣﺎ ﻳﻜﻮﻥ‬
‫ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺇﻻ ﺫﺭﺍﻉ ﻓﻴﺴﺒﻖ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﻓﻴﺪﺧﻠﻬﺎ ‪ ‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‬
‫ﻓﻴﻪ ﺫﻛﺮ ﺍﻟﻘﺪﺭ‬ ‫‪‬‬ ‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻫﻮ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‬
‫ﻭﺫﻛﺮ ﲨﻊ ﺍﳋﻠﻖ ﰲ ﺭﺣﻢ ﺍﻷﻡ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﰲ ﺑﺎﺏ ﺍﻟﻘﺪﺭ ﻭﺍﻟﻌﻨﺎﻳﺔ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﳋﻮﻑ ﻣﻦ ﺍﻟﺴﻮﺍﺑﻖ ﻭﺍﳋﻮﻑ ﻣﻦ ﺍﳋﻮﺍﺗﻴﻢ‪ ،‬ﻭﻛﻤﺎ‬
‫ﻗﻴﻞ‪ :‬ﻗﻠﻮﺏ ﺍﻷﺑﺮﺍﺭ ﻣﻌﻠﻘﺔ ﺑﺎﳋﻮﺍﺗﻴﻢ‪ ،‬ﻳﻘﻮﻟﻮﻥ‪ :‬ﻣﺎﺫﺍ ﳜﺘﻢ ﻟﻨﺎ‪ ،‬ﻭﻗﻠﻮﺏ ﺍﻟﺴﺎﺑﻘﲔ ﺃﻭ ﺍﳌﻘﺮﺑﲔ ﻣﻌﻠﻘﺔ ﺑﺎﻟﺴﻮﺍﺑﻖ‬
‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﻣﺎﺫﺍ ﺳﺒﻖ ﻟﻨﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﻭﻫﻮ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﻭﺍﳋﻮﻑ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﺎﺑﻖ ﻭﺍﳋﻮﻑ ﻣﻦ ﺍﳋﺎﲤﺔ‪ ،‬ﻫﺬﺍ ﻣﻦ ﺁﺛﺎﺭ ﺍﻹﳝﺎﻥ‬
‫ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﻫﻨﺎﻙ ﺗﻘﺪﻳﺮ‪‬ﺍ ﻋﻤﺮﻳ‪‬ﺎ ﻟﻜﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻌﻤﺮﻱ‬
‫ﻳﻜﺘﺒﻪ ﺍﳌﹶﻠﻚ ﺑﺄﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﺇﺫﹰﺍ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣ‪‬ﺴ‪‬ﻮﻕ‪ ‬ﻟﺒﻴﺎﻥ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻌﻤﺮﻱ ﻟﻜﻞ ﺇﻧﺴﺎﻥ؛ ﻭﻟﻴﺨﺎﻑ ﺍﳌﺮﺀ ﺍﻟﺴﻮﺍﺑﻖ ﻭﺍﳋﻮﺍﺗﻴﻢ؛ ﻭﻟﻴﺆﻣﻦ‬
‫ﺑﺄﻥ ﻣﺎ ﺃﺻﺎﺑﻪ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻪ ﻭﻣﺎ ﺃﺧﻄﺄﻩ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻪ‪ ،‬ﻭﺍﻟﺴﻮﺍﺑﻖ ﰲ ﻋﻤﻞ ﺍﻟﻌﺒﺪ ﻭﺍﳋﻮﺍﺗﻴﻢ ﻣﺘﺼﻠﺔ ﻛﻤﺎ‬
‫ﻗﻴﻞ‪ :‬ﺍﳋﻮﺍﺗﻴﻢ ﻣﲑﺍﺙ ﺍﻟﺴﻮﺍﺑﻖ‪.‬‬
‫ﻓﺎﳋﺎﲤﺔ ﺗﺮﺛﻬﺎ ﻷﺟﻞ ﺍﻟﺴﻮﺍﺑﻖ‪ ،‬ﻓﻤﺎ ﻣﻦ ﺧﺎﲤﺔ ﺇﻻ ﻭﺳﺒﺒﻬﺎ ﺑﻠﻄﻒ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺭﲪﺘﻪ ﺃﻭ ﺑﻌﺪﻟﻪ‬
‫ﻭﺣﻜﻤﺘﻪ‪ .‬ﺳﻮﺍﺑﻖ ﺍﳌﺮﺀ ﰲ ﻋﻤﻠﻪ ﻭﻫﻲ ﲨﻴﻌﺎﹰ ﻣﺘﻌﻠﻘﺔ ﺑﺴﻮﺍﺑﻖ ﺍﻟﻘﺪﺭ‪.‬‬
‫ﻭﻫﻮ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ"‪ :‬ﻗﻮﻟﻪ‪ :‬ﺣﺪﺛﻨﺎ‬ ‫‪‬‬ ‫"ﺣﺪﺛﻨﺎ ﺭﺳﻮﻝ ﺍﷲ‬ ‫‪‬‬ ‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺎﻝ ﻓﻴﻪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﺬﺍ ﻓﻴﻪ ﺍﺳﺘﻌﻤﺎﻝ ﻟﻔﻆ ﺍﻟﺘﺤﺪﻳﺚ ﻣﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ ‬ﻭﻫﻮ ﺃﺣﺪ ﺃﻟﻔﺎﻅ‬
‫ﺍﻟﺘ‪‬ﺤ‪‬ﻤ‪‬ﻞ ﺍﳌﻌﺮﻭﻓﺔ ﻋﻨﺪ ﺍﶈﺪﺛﲔ؛ ﻭﳍﺬﺍ ﺍﺳﺘﻌﻤﻠﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺜﲑﺍﹰ ﰲ ﺻﻴﻎ ﺍﻟﺘﺤﺪﻳﺚ‪ ،‬ﻭﺍﺳﺘﻌﻤﻠﻮﺍ ‪-‬ﺃﻳﻀﺎﹰ‪ -‬ﻟﻔﻆ‬
‫ﺃﺧﱪﻧﺎ‪ ،‬ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫‪‬‬ ‫ﻓﺎﶈﺪﺛﻮﻥ ﺍﺧﺘﺎﺭﻭﺍ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﺘﺤﻤﻞ "ﺣﺪﺛﻨﺎ" ﻭﻫﻲ ﺃﻋﻼﻫﺎ؛ ﻷﺟﻞ ﻗﻮﻝ ﺍﻟﺼﺤﺎﺑﺔ ﺣﺪﺛﻨﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺃﻭ ﺃﺧﱪﱐ‬ ‫‪‬‬ ‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺜﺎﻝ ﻟﺬﻟﻚ‪ ،‬ﻭﺍﺧﺘﺎﺭﻭﺍ "ﺃﺧﱪﻧﺎ" ‪-‬ﺃﻳﻀﺎﹰ‪ -‬ﻟﻘﻮﻝ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺧﱪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺍﻟﻨﱯ ‪ ‬ﺑﻜﺬﺍ ﻭﺯﺍﺩﻭﺍ ﻋﻠﻴﻬﺎ ﺃﻟﻔﺎﻇﺎﹰ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﺘﺤﻤﻞ ‪.‬‬
‫ﻗﻮﻟﻪ‪" :‬ﻭﻫﻮ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ"‪ :‬ﻫﻮ ﺍﻟﺼﺎﺩﻕ‪ :‬ﻳﻌﲏ ﺍﻟﺬﻱ ﻳﺄﰐ ﺑﺎﻟﺼﺪﻕ ﻭﺍﻟﺼﺪﻕ‪ ،‬ﺣﻘﻴﻘﺘﻪ ﺍﻹﺧﺒﺎﺭ ﲟﺎ‬
‫ﻫﻮ ﻣﻮﺍﻓﻖ ﻟﻠﻮﺍﻗﻊ‪ ،‬ﻭﺍﻟﻜﺬﺏ ﺿﺪﻩ ﻭﻫﻮ ﺍﻹﺧﺒﺎﺭ ﲟﺎ ﳜﺎﻟﻒ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﺍﳌﺼﺪﻭﻕ‪ :‬ﻫﻮ ﺍﳌﺼﺪ‪‬ﻕ ﻳﻌﲏ ﺍﻟﺬﻱ ﻻ‬
‫ﻳﻘﻮﻝ ﺷﻴﺌﺎﹰ ﺇﻻ ﺻ‪‬ﺪ‪‬ﻗﹶﻪ‪.‬‬
‫ﻭﻗﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻫﻨﺎ "ﻭﻫﻮ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ" ﻫﺬﻩ ‪‬ﻴﺌﺔ … ﻫﺬﻩ ﻓﻴﻬﺎ ﺃﺩﺏ ﻟﻠﻤﻌﻠﻢ ﺃﻥ ﻳﻬﻴﺊ ﺍﻟﻌﻠﻢ‬
‫ﳌﻦ ﻳﻌﻠﻤﻪ ﻭﻣﻦ ﳜﱪﻩ ﺑﺎﻟﻌﻠﻢ؛ ﻷﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺷﻲﺀ ﻏﻴﱯ ﻻ ﻳﺪﺭﻙ ﻻ ﺑﺎﳊﺲ ﻭﻻ ﺑﺎﻟﺘﺠﺮﺑﺔ‪ ،‬ﻭﺇﳕﺎ ﻳ‪‬ﺪﺭﻙ‬
‫ﺑﺎﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﻌﻠﻢ ﺑﺎﳋﱪ ﻟﺼﺪﻕ ﺍﳌﺨﺒﹺﺮ ﺑﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻓﻔﻴﻪ ﺫﻛﺮ ﺗﻨﻮﻉ ﺍﳊﹶﻤ‪‬ﻞ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ﺗﻄﻮﺭ ﻫﺬﻩ‬
‫ﺍﳌﺮﺍﺣﻞ ﺑﻌﻠﻢ ﲡﺮﻳﱯ ﺃﻭ ﺑﺮﺅﻳﺔ ﺃﻭ ﺑﻨﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺍﳋﱪ ﺍﻟﺬﻱ ﻳﺼﺪﻗﻮﻧﻪ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻋﻠﻤﺎﺀ ﻻ ﺑﺎﻟﺘﺠﺮﻳﺐ‬
‫ﻭﺇﳕﺎ ﲞﱪ ﺍﻟﻮﺣﻲ ﻋﻠﻰ ﺍﻟﻨﱯ ‪-‬ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻼﻣﻪ ‪.‬‬
‫ﻗﺎﻝ‪" :‬ﻭﻫﻮ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ" ﻳﻌﲏ‪ :‬ﺍﻟﺬﻱ ﻻ ﳜﱪ ﺑﺸﻲﺀ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺇﺫﺍ ﺃﺧﱪ‬
‫ﺑﺸﻲﺀ ﺻ‪‬ﺪ‪‬ﻗﻪ ﻣﻬﻤﺎ ﻛﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺟﺮﺍﺀ ﺍﻟﺘﺴﻠﻴﻢ ﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺑﺎﻟﺮﺳﺎﻟﺔ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﺇﻥ ﺃﺣﺪﻛﻢ ﳚﻤﻊ ﺧﻠﻘﻪ ﰲ ﺑﻄﻦ ﺃﻣﻪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎﹰ ﻧﻄﻔﺔ ‪ ‬ﻟﻔﻆ "ﻳ‪‬ﺠﻤﻊ" ﻛﺄﻧﻪ ﻛﺎﻥ ﻗﺒﻞ ﺫﻟﻚ‬
‫ﻣﺘﻔﺮﻗﹰﺎ ﻓﺠ‪‬ﻤﻊ ﻧﻄﻔﺔ‪ ،‬ﻭﺍﻟﻨﻄﻔﺔ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﻭﻫﻲ‪ :‬ﻣﺎﺀ ﺍﻟﺮﺟﻞ ﻭﻣﺎﺀ ﺍﳌﺮﺃﺓ‪ ،‬ﺃﻭ ﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ ﻗﺒﻞ ﺃﻥ ﻳﺘﺤﻮﻝ ﺇﱃ‬
‫ﺩﻡ‪ ،‬ﻭﺍﻟﻌﻠﻘﺔ ﻗﻄﻌﺔ ﺍﻟﺪﻡ ﺍﻟﱵ ﺗﻌﻠﻖ ﺑﺎﻟﺸﻲﺀ ﻭﻫﻲ ﺗﻌﻠﻖ ﺑﺎﻟﺮﺣﻢ‪ ،‬ﻭﺍﳌﻀﻐﺔ ﻫﻲ ﻗﻄﻌﺔ ﺍﻟﻠﺤﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ ‬ﻫﻨﺎ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺣﺪﺛﻬﻢ‪  :‬ﺇﻥ ﺃﺣﺪﻛﻢ ﳚﻤﻊ ﺧﻠﻘﻪ ﰲ ﺑﻄﻦ ﺃﻣﻪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎﹰ ﻧﻄﻔﺔ‬
‫ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻣﺎﺀ ﳌﺪﺓ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎﹰ ﻻ ﻳﺘﺤﻮﻝ ﺇﱃ ﺩﻡ ﻫﺬﺍ ﺍﳌﺪﺓ ‪-‬ﻳﻌﲏ‪ -‬ﻣﻦ ﺣﻴﺚ ﻣﻦ ﺑﺪﺍﻳﺔ ﻭﺿﻊ‬ ‫‪‬‬

‫ﺍﻟﻨﻄﻔﺔ ﰲ ﺍﻟﺮﺣﻢ ﺗﺴﺘﻤﺮ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎﹰ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﻫﻞ ﻳﻌﲏ ﺍﺳﺘﻤﺮﺍﺭﻫﺎ ﻫﺬﻩ ﺍﳌﺪﺓ ﺃ‪‬ﺎ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ ﻻ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺃﻱ ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﺼﻮﻳﺮ ﺃﻭ ﺍﳋﻠﻖ ﺃﻭ ﳓﻮ‬
‫ﺫﻟﻚ؟ ﻻ ﻳﺪﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺫﻟﻚ ﻭﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﳌﺪﺓ ﺗﻜﻮﻥ ﻧﻄﻔﺔ‪ ،‬ﺃﻣﺎ ﻣﺴﺄﻟﺔ ﺍﻟﺘﺼﻮﻳﺮ‪ ،‬ﻭﻣﱴ‬
‫ﺗﻜﻮﻥ ﻓﻬﺬﻩ ﱂ ﻳﻌﺮﺽ ﳍﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺇﳕﺎ ﰲ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮﻯ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﰒ ﻳﻜﻮﻥ ﻋﻠﻘﺔ ﻣﺜﻞ ﺫﻟﻚ ‪ ‬ﻳﻌﲏ‪ :‬ﻳﻜﻮﻥ ﺩﻣﺎﹰ ﻣﺘﺠﻤﺪﺍﹰ ﰲ ﺭﺣﻢ ﺍﻷﻡ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎﹰ ﺃﺧﺮﻯ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﰒ ﻳﻜﻮﻥ ﻣﻀﻐﺔ ﻣﺜﻞ ﺫﻟﻚ ‪ ‬ﻳﻌﲏ‪ :‬ﻳﺘﺤﻮﻝ ﺇﱃ ﻣﻀﻐﺔ‪ ،‬ﻭﻫﻲ ﻗﻄﻌﺔ ﺍﻟﻠﺤﻢ ‪-‬ﺃﻳﻀﺎﹰ‪ -‬ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎﹰ‬
‫ﺃﺧﺮﻯ‪ ،‬ﻭﻫﺬﻩ ‪-‬ﲢﻮ‪‬ﻝ ﻣﻦ ﺍﻟﺪﻡ ﺇﱃ ﺍﻟﻠﺤﻢ … ﺇﱃ ﺁﺧﺮﻩ‪ -‬ﻗﺎﻝ ﻓﻴﻬﺎ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪" :-‬ﰒ ﻳﻜﻮﻥ"‬
‫ﻭﻛﻠﻤﺔ "ﰒ" ﻫﺬﻩ ﺗﻔﻴﺪ ﺍﻟﺘﺮﺍﺧﻲ ﻭﺍﻟﺘﺮﺍﺧﻲ ‪-‬ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ‪-‬ﰲ ﻛﻞ ﺷﻲﺀ ﲝﺴﺒﻪ‪ ،‬ﻭﺍﻟﺘﺼﻮﻳﺮ ﻳﻜﻮﻥ ﰲ ﺃﺛﻨﺎﺀ‬
‫ﻫﺬﻩ ﺍﳌﺪﺓ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ﺑﻦ ﺃﺳﻴﻞ ‪ ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪  :‬ﺇﺫﺍ ﺑﻠﻐﺖ ﺍﻟﻨﻄﻔﺔ ﺛ‪‬ﻨﺘﲔ‬
‫ﻭﺃﺭﺑﻌﲔ ﻟﻴﻠﺔ ﺃﺭﺳﻞ ﺇﻟﻴﻬﺎ ﺍﳌﻠﻚ ﻓﻴﺄﻣﺮﻩ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺘﺼﻮﻳﺮﻫﺎ‪ ،‬ﰒ ﻳﻘﻮﻝ‪ :‬ﺃﻱ ﺭﰊ‪ ،‬ﺃﺫﻛﺮ ﺃﻡ ﺃﻧﺜﻰ؟‬
‫ﻓﻴﺄﻣﺮ ﺍﷲ ﻣﺎ ﺷﺎﺀ ﻭﻳﻜﺘﺐ ﺍﳌﻠﹶﻚ‪ ،‬ﰒ ﻳﻘﻮﻝ‪ :‬ﺃﻱ ﺭﰊ‪ ،‬ﺷﻘﻲ ﺃﻡ ﺳﻌﻴﺪ؟ ﻓﻴﻘﻮﻝ ﺍﷲ ﺃﻭ ﻳﺄﻣﺮ ﺍﷲ ﲟﺎ ﺷﺎﺀ ﰒ‬
‫ﻳﻜﺘﺐ ﺍﳌﹶﻠﹶﻚ ‪ ،‬ﰒ ﻳﻘﻮﻝ‪ :‬ﺃﻱ ﺭﰊ‪ ،‬ﺭﺯﻗﻪ؟ ﻓﻴﻘﻮﻝ ﺍﷲ ﻣﺎ ﺷﺎﺀ ﰒ ﻳﻜﺘﺐ ﺍﳌﻠﻚ ‪. ‬‬
‫ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺼﻮﻳﺮ ﺳﺎﺑﻖ ﻟﺘﻤﺎﻡ ﻫﺬﻩ ﺍﳌﺪﺓ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﺼﻮﻳﺮ ﻳﻜﻮﻥ ﺑﻌﺪ ﺛﻨﺘﲔ ﻭﺃﺭﺑﻌﲔ ﻟﻴﻠﺔ‪ ،‬ﻭﻗﺪ‬
‫‪        ‬ﻭﻫﺬﺍ ﺍﻟﺘﺼﻮﻳﺮ ﻣﻌﻨﺎﻩ ﺍﻟﺘﺨﻄﻴﻂ‪ ،‬ﻓﺈﻥ ﻫﻨﺎﻙ‬ ‫‪‬‬ ‫ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪   ‬‬ ‫ﺛﻼﺛﺔ ﺃﻟﻔﺎﻅ ‪ ،‬ﺃﻟﻔﺎﻅ ﺍﻟﺘﻜﻮﻳﻦ‪ :‬ﺗﻜﻮﻳﻦ ﺍﳌﺨﻠﻮﻕ ﻭﻫﻲ ﺍﻟﺘﺼﻮﻳﺮ‪ ،‬ﻭﺍﳋﻠﻖ‪ ،‬ﻭﺍﻟﺒ‪‬ﺮ‪‬ﺀ‪:‬‬
‫‪.    ‬‬
‫ﻓﺎﳌﺼﻮﺭ ﻣﻌﻨﺎﻩ‪ :‬ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻫﻴﺌﺔ ﺻﻮﺭﺓ ﳐﻄﻄﺔ‪ ،‬ﺍﳋﺎﻟﻖ ﺃﻭ ﺧﻠﻖ ﺍﻟﺸﻲﺀ … ﺧﻠﻖ ﺍﳉﻨﲔ‪:‬‬
‫ﺃﻥ ﳚﻌﻞ ﳍﺎ ﻣﻘﺎﺩﻳﺮﻫﺎ ﻣﻦ ﺍﻷﻃﺮﺍﻑ ﻭﺍﻷﻋﻀﺎﺀ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﱪﺀ‪ :‬ﺃﻥ ﺗﺘﻢ ﻭﺗﻜﻮﻥ ﺗﺎﻣﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻳﱪﺃ ﻣﺎ‬
‫ﺳﺒﻖ ﻭﻫﺬﺍ ﰲ ﺍﳉﻨﲔ ﻭﺍﺿﺢ‪ ،‬ﻓﺈﻥ ﺍﳉﻨﲔ ﻳﺼﻮﺭ ‪-‬ﺃﻭﻻﹰ‪ -‬ﻗﺒﻞ ﺃﻥ ﲣﻠﻖ ﻟﻪ ﺍﻷﻋﻀﺎﺀ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻓﻠﻮ ﺭ‪‬ﺋﻲ ﺍﳉﻨﲔ … ﺑﻌﺾ ﺍﻷﺟﻨﺔ ﺇﺫﺍ ﺳﻘﻂ ﰲ ﺗﺴﻌﲔ ﻳﻮﻣﺎﹰ ﺃﻭ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﲦﺎﻧﲔ ﻳﻮﻣﺎﹰ ﻭﻧ‪‬ﻈﺮ ﺇﻟﻴﻪ ﺇﺫﺍ‬
‫‪  ‬‬ ‫ﺃﺳﻘﻄﺘﻪ ﺍﻷﻡ ﻭﻧﻈﺮ ﺇﻟﻴﻪ ﻭ‪‬ﺟﺪ ﺃﻧﻪ ﻛﻠﻮﺣﺔ ﻋﻠﻴﻬﺎ ﺧﻄﻮﻁ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻟﻌﲔ ﻣﺮﺳﻮﻣﺔ ﺭﲰ‪‬ﺎ‬
‫‪.    ‬‬
‫ﻭﲡﺪ ﺃﻧﻪ ﻛﺎﻟﺘﺨﻄﻴﻂ ﰲ ﺷﻲﺀ ﺷﻔﺎﻑ‪ ،‬ﻭﻫﺬﺍ ﱂ ﺗﺘﻜﻮﻥ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻭﺇﳕﺎ ﻫﺬﺍ ﺍﻟﺘﺼﻮﻳﺮ‪ ،‬ﻭﻫﺬﺍ ﻛﻤﺎ ﺟﺎﺀ‬
‫ﰲ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ﻳﻔﻌﻠﻪ ﺍﳌﻠﻚ ﺑﺄﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪.‬‬
‫‪    ‬‬ ‫ﻭﺍﳌﻼﺋﻜﺔ ﻣﻮﻛﻠﻮﻥ ﲟﺎ ﻳﺮﻳﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻨﻬﻢ ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺳﺒﺤﺎﻧﻪ‪:-‬‬
‫‪   ‬‬ ‫‪     ‬ﻓﺎﳌﻼﺋﻜﺔ ﻣﻮﻛﻠﻮﻥ ﲟﺎ ﺷﺎﺀ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ ﻳﻔﻌﻠﻮﻩ‬
‫‪.       ‬‬
‫ﻧﺴﺘﻔﻴﺪ ‪-‬ﺃﻳﻀﺎﹰ‪ -‬ﻣﻦ ﻫﺬﺍ ﺃﻥ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ ﻳﻜﺘﺐ‪ :‬ﻫﻞ ﻫﻮ ﺫﻛﺮ ﺃﻡ ﺃﻧﺜﻰ؟ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ‬
‫ﺍﻟﺬﻱ ﺫﻛﺮﺕ ﻟﻚ ﰲ ﻣﺴﻠﻢ ﺃﻧﻪ ﺑﻌﺪ ﺍﻟﺜﻨﺘﲔ ﻭﺍﻷﺭﺑﻌﲔ ﻟﻴﻠﺔ ﻳﺴﺄﻝ ﺍﳌﻠﹶﻚ ﻓﻴﻘﻮﻝ‪  :‬ﺃﻱ ﺭﰊ‪ ،‬ﺫﻛﺮ ﺃﻡ ﺃﻧﺜﻰ؟‬
‫ﻓﻴﻘﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻭ ﻳﺄﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﲟﺎ ﺷﺎﺀ ﻓﻴﻜﺘﺐ ﺍﳌﻠﻚ ‪. ‬‬
‫ﻗﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﶈﻘﻘﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺇﻧﻪ ﺑﺬﻟﻚ ﻳﻌﲏ ﺑﻌﺪ ﺍﻟﺜﻨﺘﲔ ﻭﺍﻷﺭﺑﻌﲔ ﳜﺮﺝ ﻋﻠﻢ ﻧﻮﻉ ﺍﳉﻨﲔ ﻣﻦ‬
‫ﻛﻮﻧﻪ ﺫﻛﺮﺍ ﺃﻭ ﺃﻧﺜﻰ ﻋﻦ ﺍﺧﺘﺼﺎﺹ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻪ؛ ﻷﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﺧﺘﺺ ﲞﻤﺴﺔ ﻣﻦ ﻋﻠﻢ‬
‫‪.      ‬‬ ‫‪‬‬ ‫ﺍﻟﻐﻴﺐ ﺍﺧﺘﺺ ﲞﻤﺴﺔ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫‪  ‬‬ ‫ﻭﻣﺎ ﰲ ﺍﻷﺭﺣﺎﻡ ﻛﺜﲑﺓ … ﻣﺎ ﰲ ﺍﻷﺭﺣﺎﻡ ﻳﺸﻤﻞ‪ :‬ﻣ‪‬ﻦ ﰲ ﺍﻟﺮﺣﻢ‪ ،‬ﻭﻳﺸﻤﻞ ﻣﺎ ﰲ ﺍﻟﺮﺣﻢ‬
‫‪                ‬ﻭﻫﺬﺍ‬
‫ﺍﻟﻌﻠﻢ ﺍﻟﺸﻤﻮﱄ ﺑﺘﻄﻮﺭ ﺍﳉﻨﲔ ﰲ ﺑﻄﻦ ﺃﻣﻪ ﳊﻈﺔ ﺑﻠﺤﻈﺔ ﻻ ﺃﺣﺪ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪.-‬‬
‫ﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺑﻜﻮﻥ ﺍﳉﻨﲔ ﺫﻛﺮﺍ ﺃﻭ ﺃﻧﺜﻰ ﻓﻬﺬﺍ ﻣﻦ ﺍﺧﺘﺼﺎﺹ ﻋﻠﻢ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻗﺒﻞ ﺍﻟﺜﻨﺘﲔ ﻭﺍﻷﺭﺑﻌﲔ‬
‫ﻟﻴﻠﺔ‪ ،‬ﻓﺈﺫﺍ ﺃﻋ‪‬ﻠﹶﻢ ﺍﳌﻠﹶﻚ ﺑﺬﻟﻚ ﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺧﺮﻭﺟﻪ ﻋﻦ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.‬‬

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‫ﻭﳍﺬﺍ ﰲ ﺑﻌﺾ ﺍﻷﻋﺼﺮ ﺍﳌﺘﻘﺪﻣﺔ ﻛﺎﻥ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺘﺠﺮﻳﺐ ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﰲ ﺗﻔﺴﲑﻩ‬
‫"ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ" ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺘﺠﺮﻳﺐ ﻛﺎﻥ ﻳﻨﻈﺮ ﺇﱃ ﺭﺣﻢ ﺍﳌﺮﺃﺓ … ﻳﻨﻈﺮ ﺇﱃ ﺍﳌﺮﺃﺓ ﺍﳊﺎﻣﻞ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﰲ‬
‫ﺑﻄﻨﻬﺎ ﺫﻛﺮ ﺃﻡ ﺃﻧﺜﻰ‪ ،‬ﻳﻌﲏ‪ :‬ﺇﺫﺍ ﻋﻈﻢ ﺑﻄﻨﻬﺎ‪.‬‬
‫ﻭﺫﻛﺮ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻓﻴﻪ ﺍﺩﻋﺎﺀ ﻋﻠﻢ ﺍﻟﻐﻴﺐ؛ ﻷﻥ ﺍﻻﺧﺘﺼﺎﺹ ﻓﻴﻤﺎ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻴ‪‬ﺪ‬
‫ﺍﻻﺧﺘﺼﺎﺹ ﲟﺎ ﻗﺒﻞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ‪ ،‬ﻓﻴﻬﻢ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻳﻘﻴﺪ ﺍﻻﺧﺘﺼﺎﺹ ﲟﺎ ﻗﺒﻞ ﺍﻟﺜﻨﺘﲔ ﻭﺃﺭﺑﻌﲔ ﻟﻴﻠﺔ ﻛﻤﺎ‬
‫ﺩﻝ ﻋﻠﻴﻪ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺫﻛﺮﺕ ﻟﻚ ‪.‬‬
‫ﻭﰱ ﺍﻟﺰﻣﻦ ﻫﺬﺍ ﻳﻌﺮﻑ ‪-‬ﺃﻳﻀﺎﹰ‪ -‬ﻫﻞ ﻫﻮ ﺫﻛﺮ ﺃﻡ ﺃﻧﺜﻰ ﺑﺎﻟﻮﺳﺎﺋﻞ ﺍﳊﺪﻳﺜﺔ ﻭﻟﻴﺲ ﰲ ﻫﺬﺍ ﺍﺩﻋﺎﺀ ﻋﻠﻢ‬
‫ﺍﻟﻐﻴﺐ؛ ﻷ‪‬ﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﻗﻄﻌﺎﹰ ﻭﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﻌﻠﻤﻮﻩ ﺇﻻ ﺑﻌﺪ ﻫﺬﻩ ﺍﳌﺪﺓ ﺍﻟﱵ ﺫﻛﺮﻧﺎ‪ ،‬ﻭﺃﻣﺎ ﻗﺒﻠﻬﺎ ﻓﺈ‪‬ﺎ ﻣﻦ‬
‫ﺍﺧﺘﺼﺎﺹ ﻋﻠﻢ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻊ ﺃ‪‬ﻢ ﻻ ﻳﻌﻠﻤﻮ‪‬ﺎ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﻨﻔﺼﻞ ﺃﻭ ﺗﺘﻤﻴﺰ ﺁﻟﺔ ﺍﻟﺬﻛﺮ ﻣﻦ ﺍﻷﻧﺜﻰ‪،‬‬
‫ﻳﻌﲏ‪ :‬ﻓﺮﺝ ﺍﻟﺬﻛﺮ ﻣﻦ ﻓﺮﺝ ﺍﻷﻧﺜﻰ ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﺑﻌﺪ ﻣﺪﺓ ‪.‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻨﺎ‪  :‬ﻳﻜﻮﻥ ﻋﻠﻘﺔ ﻣﺜﻞ ﺫﻟﻚ ﰒ ﻳﻜﻮﻥ ﻣﻀﻐﺔ ﻣﺜﻞ ﺫﻟﻚ ‪ ‬ﻭﻫﺬﻩ ﻣﺎﺋﺔ‬
‫ﻭﻋﺸﺮﻭﻥ ﻳﻮﻣﺎﹰ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﰒ ﻳﺮﺳﻞ ﺇﻟﻴﻪ ﺍﳌﻠﻚ ‪ ‬ﻫﺬﺍ ﻣﻠﻚ ﺁﺧﺮ ﻣﻠﹶﻚ ﻣﻮﻛﱠﻞ ﺑﻨﻔﺦ ﺍﻟﺮﻭﺡ ﺃﻭ ﻫﻮ ﺍﳌﻠﻚ ﺍﻷﻭﻝ ﻭﻟﻜﻦ ﻫﺬﺍ‬
‫ﻓﻴﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﻭﻳﺄﻣﺮ ﺑﺄﺭﺑﻊ ﻛﻠﻤﺎﺕ‪ :‬ﺑﻜﺘﺐ ﺭﺯﻗﻪ‪ ،‬ﻭﺃﺟﻠﻪ‪ ،‬ﻭﻋﻤﻠﻪ‪ ،‬ﻭﺷﻘﻲ ﺃﻭ‬ ‫‪‬‬ ‫ﺇﺭﺳﺎﻝ ﺁﺧﺮ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺳﻌﻴﺪ ‪. ‬‬
‫ﻫﻨﺎ ﻧﻈﺮ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺫﻟﻚ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‪،‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺑﲎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻗﻮﳍﻢ‪ :‬ﺇﻥ ﺍﳉﻨﲔ ﺇﺫﺍ ﺳﻘﻂ ﻷﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻏﹸﺴ‪‬ﻞ ﻭﺻﻠﻲ‬
‫ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﻗﺪ ﻧﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﺑﺪﻻﻟﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺃﺣﺎﺩﻳﺚ ﺃﹸﺧ‪‬ﺮ ﺩﻟﺖ ﻋﻠﻰ ﺃﻧﻪ ﻳﻜﺘﺐ ﺭﺯﻗﻪ ﻭﺃﺟﻠﻪ ﻛﻤﺎ‬
‫ﺫﻛﺮﻧﺎ ﻭﺷﻘﻲ ﺃﻭ ﺳﻌﻴﺪ ﻗﺒﻞ ﺫﻟﻚ ‪.‬‬
‫ﻓﻜﻴﻒ ﻧﻮﻓﻖ ﺑﲔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻓﻴﻬﺎ ﺫﻛﺮ ﺍﻟﻜﺘﺎﺑﺔ ﻗﺒﻞ ﻫﺬﻩ ﺍﳌﺪﺓ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﻜﺘﺎﺑﺔ ﺑﻌﺪ ﲤﺎﻡ ﺍﳌﺎﺋﺔ‬
‫ﻭﻋﺸﺮﻳﻦ ﻳﻮﻣﺎﹰ ﺃﻱ ﺑﻌﺪ ﲤﺎﻡ ﺍﻷﺭﺑﻌﺔ ﺃﺷﻬﺮ ‪.‬‬

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‫ﻟﻠﻌﻠﻤﺎﺀ ﺃﻗﻮﻝ ﰲ ﺫﻟﻚ ﻭﺃﻓﻀﻠﻬﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ‪،‬‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺇﺩﺧﺎﻝ ﺍﻟﻜﺘﺎﺑﺔ ﰲ ﺃﺛﻨﺎﺀ ﺫﻛﺮ ﺗﺪﺭﺝ ﺍﳊﻤﻞ ﻫﺬﺍ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻐﺔ ﻏﲑ ﻣﻨﺎﺳﺐ‪ ،‬ﺑﻞ ﺍﳌﺮﺍﺩ ﺃﻭﻻﹰ ﺃﻥ‬
‫ﻳﺬﻛﺮ ﺍﻟﺘﺪﺭﺝ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺫﻛﺮ ﻧﻔﺦ ﺍﻟﺮﻭﺡ؛ ﻟﺘﻌﻠﻘﻪ ﲟﺎ ﻗﺒﻠﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻜﺘﺎﺑﺔ ﻓﺈ‪‬ﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﰲ ﺃﺛﻨﺎﺀ ﺗﻠﻚ‬
‫ﺍﳌﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ ﻳﻮﻣﺎﹰ ﻓﺄﺧﺮﺕ ﻷﺟﻞ ﺃﻧﻪ ﻻ ﻳﻨﺎﺳﺐ ﺇﺩﺧﺎﳍﺎ ﻟﺘﺮﺗﻴﺐ ﺗﻠﻚ ﺍﻷﻃﻮﺍﺭ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ‪.‬‬
‫ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﻟﻠﻐﺔ ﻳﻘﺘﻀﻲ ﺣﺴﻨﻬﺎ ﺃﻥ ﻻ ﺗﺪﺧﻞ ﺍﻟﻜﺘﺎﺑﺔ ﺑﲔ ﻫﺬﻩ ﺍﻷﻃﻮﺍﺭ ﻓﺎﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺫﻛﺮ ﻫﺬﻩ ﺍﻷﻃﻮﺍﺭ‬
‫ﺍﻟﺜﻼﺛﺔ‪ :‬ﺍﻟﻨﻄﻔﺔ‪ ،‬ﰒ ﺍﻟﻌﻠﻘﺔ‪ ،‬ﰒ ﺍﳌﻀﻐﺔ‪ ،‬ﻓﺬ‪‬ﻛﺮ ﺍﻟﻜﺘﺎﺑﺔ ﰲ ﺃﺛﻨﺎﺋﻬﺎ ﻳﻘﻄﻊ ﺍﻟﻮﺻﻞ‪ ،‬ﻭﻫﺬﺍ ﻟﻪ ﻧﻈﺎﺋﺮ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻣﻨﻪ‬
‫‪          ‬‬ ‫ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ‪:‬‬
‫‪ …             ‬ﺇﱁ ﺍﻵﻳﺔ ‪.‬‬
‫‪             ‬‬ ‫ﻓﻬﻨﺎ ﻛﺎﻥ ﺍﻟﺘﺮﺗﻴﺐ‪:‬‬
‫‪   ‬ﻣﻊ ﺃﻥ ﺍﻟﻨﺴﻞ ﻫﺬﺍ ﻟﻴﺲ ﺑﺄﻭﻝ ﻫﻨﺎ‪ ،‬ﻳﻌﲏ‪ :‬ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﺳﺒﻖ ﻭﺟﻮﺩ ﺍﻟﻨﺴﻞ‪ ،‬ﺑﺪﺃ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‬
‫ﻣﻦ ﻃﲔ ﰒ ﻧﻔﺨﺖ ﺍﻟﺮﻭﺡ ﰒ ﺟ‪‬ﻌﻞ ﺍﻟﻨﺴﻞ ﻣﻦ ﻣﺎﺀ ﻣﻬﲔ‪.‬‬
‫‪   ‬‬ ‫ﻓﻬﻨﺎ ﺃﺧ‪‬ﺮ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻣﻊ ﺃﻧﻪ ﺑﻴﻨﻬﻤﺎ؛ ﻷﺟﻞ ﺃﻥ ﻳﺘﻨﺎﺳﺐ ﺍﻟﻄﲔ ﻣﻊ ﺍﳌﺎﺀ‪ ،‬ﻗﺎﻝ‪:‬‬
‫‪.             ‬‬
‫ﻭ‪‬ﺬﺍ ﺗﺘﻔﻖ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻻ ﳛﺴﻦ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍ‪‬ﺎﻟﺲ ﺍﳌﺨﺘﺼﺮﺓ ﺃﻥ ﻧﻌﺮﺽ ﺍﺧﺘﻼﻑ ﺍﻟﺮﻭﺍﻳﺔ ﰲ ﻫﺬﺍ‬
‫ﻭﻛﺜﺮﺓ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﺃﻭ ﺍﻹﺷﻜﺎﻻﺕ ﻓﻴﻬﺎ ﻟﻜﻦ ﻫﺬﺍ ﻫﻮ ﺃﻭﱃ ﺍﻷﻗﻮﺍﻝ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺃﻗﺮ‪‬ﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻐﺔ‬
‫ﻭﻣﻦ ﺣﻴﺚ ﲨﻊ ﺍﻷﺣﺎﺩﻳﺚ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﻨﻔﺦ ﺍﻟﺮﻭﺡ ﻫﻞ ﻫﻮ ﻣﺘﻌﻠﻖ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺃﻭ ﻫﻮ ﺑﻌﺪ ﺍﳌﺎﺋﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻳﻮﻣﺎﹰ ؟ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪-‬‬
‫ﺃﻳﻀﺎﹰ ‪-‬ﰲ ﺫﻟﻚ ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﻻ ﻳﻜﻮﻥ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﺇﻻ ﺑﻌﺪ ﺍﻷﺭﺑﻌﺔ ﺃﺷﻬﺮ؛ ﻷﻧﻪ ﻗﺎﻝ ﻫﻨﺎ‪:‬‬
‫"ﰒ ﻳﺮﺳﻞ ﺇﻟﻴﻪ ﺍﳌﻠﻚ ﻓﻴﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ" ﻭ"ﰒ" ﺗﻘﺘﻀﻲ ﺍﻟﺘﺮﺍﺧﻲ ﺍﻟﺰﻣﲏ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻭﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﲨﺎﻋﺔ‪ :‬ﺃﻧﻪ ﻳﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﰲ ﺍﻟﻌﺸﺮﺓ ﺃﻳﺎﻡ ﺍﻟﱵ ﺗﻠﻲ ﺍﻷﺭﺑﻌﺔ ﺃﺷﻬﺮ‪.‬‬

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‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺇﻧﻪ ﻳﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﺑﻌﺪ ﲤﺎﻡ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺭﻭﻳﺖ ﻋﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺫﻟﻚ ‪.‬‬
‫‪‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺃﻥ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻫﻨﺎ ﻋ‪‬ﻠﱢﻖ ﺃﻭ ﺟﻌﻞ ﻣﻘﺘﺮﻧﺎ ﺑﻪ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﻓﺠﻌﻞ ﺍﻷﻣﺮ ﺑﺄﺭﺑﻊ ﻛﻠﻤﺎﺕ ﺗﺎﺑﻌﺎ ﻣﻊ ﻧﻔﺦ‬ ‫‪‬‬ ‫ﰒ ﻳﺮﺳﻞ ﺇﻟﻴﻪ ﺍﳌﻠﻚ ﻓﻴﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﻭﻳﺆﻣﺮ ﺑﺄﺭﺑﻊ ﻛﻠﻤﺎﺕ‬
‫‪‬‬ ‫ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻧﻌﻠﻢ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻷُﺧ‪‬ﺮ ﺃﻥ ﺍﻟﻜﺘﺎﺑﺔ ‪-‬ﻛﺘﺎﺑﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ‪ -‬ﻛﺎﻧﺖ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﱯ‬
‫ﻻ ﺗﺘﻌﺎﺭﺽ ﺑﻞ ﺗﺘﻔﻖ؛ ﻷﻥ ﺍﳊﻖ ﻻ ﻳﻌﺎﺭﺽ ﺍﳊﻖ ﻭﻛﻠﻬﺎ ﻳﺼﺪﻕ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ؛ ﻓﻠﻬﺬﺍ ﻗﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ﺑﻨﺎﺀ ﻋﻠﻰ‬
‫ﺍﻷﻏﻠﺐ‪.‬‬
‫ﻭﻗﺪ ﺗﻨﻔﺦ ﺍﻟﺮﻭﺡ ﻭﺗﻮﺟﺪ ﺍﳊﺮﻛﺔ ﻗﺒﻞ ﺫﻟﻚ؛ ﻷﻧﻪ ﻫﻨﺎ ﻗﺮﻥ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﺑﺎﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﺍﻟﻜﺘﺎﺑﺔ ﺩﻟﺖ‬
‫ﺃﺣﺎﺩﻳﺚ ﻋﻠﻰ ﺳﺒﻘﻬﺎ‪ ،‬ﻓﻤﻌﲎ ﺫﻟﻚ‪ :‬ﺃﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﰲ ﺃﺛﻨﺎﺀ ﺍﳌﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ ﻳﻮﻣﺎﹰ ‪ .‬ﻫﻞ‬
‫ﺗﻜﻮﻥ ﺍﻟﻜﺘﺎﺑﺔ ﺑﻌﺪ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ؟ ‪.‬‬
‫ﰒ ﻳﺮﺳﻞ ﺇﻟﻴﻪ ﺍﳌﻠﻚ‬ ‫‪‬‬ ‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﻓﻴﻪ ﺩﻻﻟﺔ ﻭﺇﳕﺎ ﻓﻴﻪ ﺗﺮﺗﺐ ﺍﻟﻜﺘﺎﺑﺔ ﻋﻠﻰ ﺍﻟﺮﻭﺡ ﺑﺎﻟﻮﺍﻭ ﻓﻘﺎﻝ‪:‬‬
‫ﻭﺍﻟﻮﺍﻭ ﻻ ﺗﻘﺘﻀﻲ ﺗﺮﺗﻴﺒﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﺗﻘﺘﻀﻲ ﺍﺷﺘﺮﺍﻛﺎﹰ‪ ،‬ﻓﻤﻌﲎ ﺫﻟﻚ ﺃﻧﻪ ﻗﺪ ﺗﺘﻘﺪﻡ‬ ‫‪‬‬ ‫… ﻭﻳﺆﻣﺮ ﺑﺄﺭﺑﻊ ﻛﻠﻤﺎﺕ‬
‫ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﻗﺪ ﻳﺘﻘﺪﻡ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻭﺍﻷﻇﻬﺮ ﺗﻘﺪﻡ ﺍﻟﻜﺘﺎﺑﺔ ﻋﻠﻰ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻛﻤﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﳔﻠﺺ ﻣﻦ ﻫﺬﺍ … ﻓﻴﻪ ﺧﻼﻑ ﻃﻮﻳﻞ ﻷﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻟﻜﻦ ﺫﻛﺮﺕ ﻟﻜﻢ ﻟﺒﻪ‪ ،‬ﻭﺧﻼﺻﺘﻪ ﺃﻥ ﺍﻟﻐﺎﻟﺐ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﻌﺪ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ ﻳﻮﻣﺎﹰ‪ ،‬ﻭﻗﺪ ﻳﺘﺤﺮﻙ ﺍﳉﻨﲔ ﻭﻳﻨﻔﺦ ﻗﺒﻞ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻣﺸﺎﻫﺪ؛ ﻓﺈﻧﻪ ﻛﺜﲑ ﻣﺎ ﲢﺼﻞ ﺍﳊﺮﻛﺔ ﻭﺍﻹﺣﺴﺎﺱ ﺑﺎﳉﻨﲔ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﻷﻡ ﻭﺗﻨﻘﻠﻪ ﰲ ﺭﲪﻬﺎ ﻗﺒﻞ‬
‫ﲤﺎﻡ ﺍﻷﺭﺑﻌﺔ ﺃﺷﻬﺮ‪.‬‬
‫‪            ‬ﻭﻛﻠﻤﺎﺗﻪ ﻭﺃﺣﺎﺩﻳﺜﻪ ﻳﺼﺪ‪‬ﻕ‬ ‫‪‬‬ ‫ﻭﺍﻟﻨﱯ‬
‫ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ ‪.‬‬

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‫ﻗﺎﻝ ﻫﻨﺎ‪  :‬ﻭﻳﺆﻣﺮ ﺑﺄﺭﺑﻊ ﻛﻠﻤﺎﺕ ‪ ‬ﻗﺎﻝ‪  :‬ﻓﻴﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ‪ ‬ﻗﺒﻞ ﺫﻟﻚ ﻓﻴﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ‪ :‬ﺍﻟﺮﻭﺡ‬
‫ﳐﻠﻮﻕ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻻ ﻧﻌﻠﻢ ﻛﻴﻔﻴﺔ ﻫﺬﺍ ﺍﻟﻨﻔﺦ‪ ،‬ﻭﻻ ﻛﻴﻒ ﺗﺘﻠﺒﺲ ﺍﻟﺮﻭﺡ ﺑﺎﻟﺒﺪﻥ‪ ،‬ﻭﺍﻟﺮﻭﺡ‬
‫ﺃﺿﻴﻔﺖ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺗﺸﺮﻳﻔﺎﹰ ﳍﺎ ﻭﺗﻌﻈﻴﻤﺎﹰ ‪.‬‬
‫ﻭﺍﻟﺮﻭﺡ ﺃﹸﺿ‪‬ﻴﻔﹶﺖ‪ ‬ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺗﺸﺮﻳﻔﺎ ﳍﺎ ﻭﺗﻌﻈﻴﻤﺎ ﻟﺸﺄ‪‬ﺎ‪.‬‬
‫‪       ‬ﺍﻹﺿﺎﻓﺔ ﻫﻨﺎ ﺇﺿﺎﻓﺔ ﺧﻠﻖ‪ ،‬ﻭﺇﺿﺎﻓﺔ‬ ‫‪‬‬ ‫ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﺗﺸﺮﻳﻒ‪ ،‬ﻟﻴﺴﺖ ﻫﻲ ﺻﻔﺔ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.-‬‬
‫ﻭﺍﻟﺮﻭﺡ ﻫﻲ ﺳﺮ ﺍﳊﻴﺎﺓ ‪-‬ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‪ ،-‬ﻭﺗﻌﻠﱡﻖ ﺍﻟﺮﻭﺡ ﺑﺒﺪﻥ ﺍﳉﻨﲔ ﰲ ﺭﺣﻢ ﺍﻷﻡ ﺗﻌﻠﻖ ﺿﻌﻴﻒ؛ ﻷﻥ‬
‫ﺍﻟﺮﻭﺡ ﱂ ﺗﻜﺘﺴﺐ ﺷﻴﺌﺎ‪ ،‬ﻭﱂ ﺗﻘﻮ‪ ،‬ﻓﺘﺒﺪﺃ ﺍﻟﺮﻭﺡ ﺑﺎﻟﻘﻮﺓ ﰲ ﺗﻌﻠﻘﻬﺎ ﺑﺎﻟﺒﺪﻥ ﻛﻠﻤﺎ ﺗﻘﺪﻡ ﺑﺎﳉﻨﲔ ﺍﻟﺰﻣﻦ ﰲ ﺭﺣﻢ‬
‫ﺍﻷﻡ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺧﺮﺝ ﺻﺎﺭ ﺍﻟﺘﻌﻠﻖ ﺗﻌﻠﻘﺎ ﺁﺧﺮ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺇﻥ ﺗﻌﻠﻖ ﺍﻟﺮﻭﺡ ﺑﺎﻟﺒﺪﻥ ﺃﺭﺑﻌﺔ ﺃﻧﻮﺍﻉ‪- :‬‬
‫ﺗﻌﻠﻖ ﰲ ﺭﺣﻢ ﺍﻷﻡ ‪ :‬ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺗﻌﻠﻖ ﺿﻌﻴﻒ‪ ،‬ﺍﳊﻴﺎﺓ ﻓﻴﻪ ﻟﻠﺒﺪﻥ‪ ،‬ﻭﺍﻟﺮﻭﺡ ﺗﻌﻠﻘﻬﺎ ﺑﺎﻟﺒﺪﻥ‬
‫ﺿﻌﻴﻒ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﳊﻴﺎﺓ ﻓﻴﻬﺎ ﻟﻠﺒﺪﻥ‪ ،‬ﻭﺍﻟﺮﻭﺡ ﺗﺒﻊ‪ ،‬ﻭﺗﻌﻠﻘﻬﺎ ﺑﺎﻟﺒﺪﻥ ﺗﻌﻠﱡﻖ‪ ‬ﻣﻨﺎﺳﺐ ﻟﺒﻘﺎﺀ ﺍﻟﺒﺪﻥ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺘﻌﻠﻖ‪ :‬ﺑﻌﺪ ﺍﳌﻮﺕ‪ ،‬ﻭﺍﳊﻴﺎﺓ ﻓﻴﻪ ﻟﻠﺮﻭﺡ‪ ،‬ﻭﺍﻟﺒﺪﻥ ﺗﺒﻊ‪.‬‬
‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺗﻌﻠﻖ ﺍﻟﺮﻭﺡ ﺑﺎﻟﺒﺪﻥ ﺑﻌﺪ ﻗﻴﺎﻡ ﺍﻟﻨﺎﺱ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻌﻠﻖ ﺃﻛﻤﻞ‬
‫ﺍﻟﺘﻌﻠﻘﺎﺕ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﳊﻴﺎﺓ ﻟﻠﺒﺪﻥ ﻭﻟﻠﺮﻭﺡ ﲨﻴﻌﺎ ﻫﻲ ﺃﻋﻈﻢ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻌﻠﻖ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﻳﺆﻣﺮ ﺑﺄﺭﺑﻊ ﻛﻠﻤﺎﺕ‪ :‬ﺑﻜﺘﺐ ﺭﺯﻗﻪ‪ ،‬ﻭﺃﺟﻠﻪ‪ ،‬ﻭﻋﻤﻠﻪ‪ ،‬ﻭﺷﻘﻲ ﺃﻡ ﺳﻌﻴﺪ ‪. ‬‬
‫ﻫﺬﻩ ﺍﻟﻜﺘﺎﺑﺔ ﺗ‪‬ﺴﻤ‪‬ﻰ ﺍﻟﻘﺪﺭ ﺍﻟﻌﻤﺮﻱ ﺃﻭ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻌﻤﺮﻱ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮﺍﺕ ﺃﻧﻮﺍﻉ‪ :‬ﻣﻨﻬﺎ ﺍﻟﻘﺪﺭ ﺍﻟﻴﻮﻣﻲ‪ ،‬ﻭﻣﻨﻬﺎ‬
‫ﺍﻟﻘﺪﺭ ﺍﻟﺴﻨﻮﻱ‪ ،‬ﺃﺭﻓﻊ ﻣﻨﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﻘﺪﺭ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻌﻤﺮﻱ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﺘﻘﺪﻳﺮ ﺃﻭ ﺍﻟﻘﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺬﻱ ﰲ ﺍﻟﻠﻮﺡ‬
‫ﺍﶈﻔﻮﻅ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﺍﻟﻘﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺬﻱ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ‪ ،‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻌﻢ ﺍﳋﻼﺋﻖ ﲨﻴﻌﺎ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﺫﻟﻚ ﰲ ﻗﻮﻝ ﺍﷲ ‪-‬‬
‫‪                 ‬‬ ‫ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.     ‬‬
‫‪.       ‬‬ ‫‪‬‬

‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻗﹶﺪ‪‬ﺭ‪ ‬ﺍﷲ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻼﺋﻖ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﲞﻤﺴﲔ‬
‫ﺃﻟﻒ ﺳﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ‪. ‬‬
‫ﻳﻌﲏ‪ :‬ﻛﺘﺒﻬﺎ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﻠﻢ ﻓﺈﻧﻪ ﺃﻭﻝ ﻟﻴﺲ ﻣﻘﺼﻮﺭﺍ ﺑﻘﺒﻞ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ‬ ‫‪‬‬ ‫ﻗﺪ‪‬ﺭ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻼﺋﻖ‬ ‫‪‬‬

‫ﻭﺍﻷﺭﺽ ﲞﻤﺴﲔ ﺃﻟﻒ ﺳﻨﺔ‪.‬‬

‫ﻓﺘﺤﺼ‪‬ﻞ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﺍﲰﻪ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻌﻤﺮﻱ‪ ،‬ﻭﻫﻮ ﺑﻌﺾ ﺍﻟﻘﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻧﻚ ﺇﺫﺍ‬
‫ﺗﺼﻮﺭﺕ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻌﻤﺮﻱ ﻟﻠﻨﺎﺱ ﲨﻴﻌﺎ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻳﻮﺍﻓﻖ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﺬﻱ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ‪ ،‬ﻛﻞ ﺃﺣﺪ ﲝﺴﺒﻪ‪.‬‬
‫ﻓﺎﻟﺘﻘﺪﻳﺮ ﺍﻟﺬﻱ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﻋﺎﻡ ﻭﺧﺎﺹ ﺃﻳﻀﺎ‪ ،‬ﻭﺃﻣﺎ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻓﻬﻮ ﺗﻘﺪﻳﺮ ﻋﻤﺮﻱ ﳜﺺ ﻛﻞ‬
‫ﺇﻧﺴﺎﻥ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﺇﺟﺒﺎﺭ؛ ﻳﻌﲏ‪ :‬ﻳﺆﻣﺮ ﺍﳌﻠﻚ ﺑﻜﺘﺐ ﺃﺭﺑﻊ ﻛﻠﻤﺎﺕ‪ ،‬ﻳﺆﻣﺮ ﺑﻜﺘﺐ ﺭﺯﻗﻪ‪ ،‬ﻭﺃﺟﻠﻪ‪،‬‬
‫ﻭﻋﻤﻠﻪ‪ ،‬ﻭﺷﻘﻲ ﺃﻭ ﺳﻌﻴﺪ‪.‬‬
‫ﻫﺬﻩ ﺍﻷﺭﺑﻊ ﻛﻠﻤﺎﺕ ﻟﻴﺴﺖ ﺇﺟﺒﺎﺭﺍ‪ ،‬ﻳﻌﲏ‪ :‬ﻻ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ‪‬ﺎ ﳎﱪﺍ؛ ﻭﺇﳕﺎ ﻫﻲ ﺇﺧﺒﺎﺭ ﻟﻠﻤﻠﻚ ﺑﺄﻥﹾ ﻳﻜﺘﺐ‬
‫ﻣﺎ ﻛﺘﺒﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻴﻈﻬﺮ ﻣﻮﺍﻓﻘﺔ ﻋﻠﻢ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﻟﻴﻈﻬﺮ ﻋﻠﻢ ﺍﷲ ﻓﻴﻬﻢ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ ،-‬ﻭﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻻ ﳝﻜﻦ ﻷﺣﺪ ﺃﻥ ﳜﺎﻟﻔﻪ‪.‬‬
‫ﻣﻦ ﻛﹸﺘ‪‬ﺐ‪ ‬ﻋﻠﻴﻪ ﺃﻧﻪ ﺷﻘﻲ ﻓﺈﻧﻪ ﺳﻴﻜﻮﻥ ﺷﻘﻴﺎ؛ ﻷﻥ ﻋﻠﻢ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻧﺎﻓﺬ‪ ،‬ﲟﻌﲎ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻳﻌﻠﻢ ﻣﺎ ﺳﻴﻜﻮﻥ ﻋﻠﻴﻪ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﻋﻠﻴﻪ ﻣﺎ ﺧﻠﻖ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﻣﺎ ﺑﻌﺪ ﺫﻟﻚ ﺃﻳﻀﺎ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻌﻤﺮﻱ ﻛﺘﺎﺑﺔ‪ ،‬ﻓﺘﻜﻮﻥ ﺑﻴﺪ ﺍﳌﻠﻚ‪ ،‬ﻭﻫﻮ ﳜﺘﻠﻒ ﻋﻦ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﺬﻱ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ‬
‫ﺑﺸﻲﺀ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻳﻘﺒﻞ ﺍﻟﺘﻐﻴﲑ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﻓﺈﻧﻪ ﻻ ﻳﻘﺒﻞ ﺍﻟﺘﻐﻴﲑ‪ ،‬ﲟﻌﲎ‪ :‬ﺃﻥ ﻣﺎ ﻛﺘﺒﻪ ﺍﷲ ‪-‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺃﻡ ﺍﻟﻜﺘﺐ ﻻ ﻳﻘﺒﻞ ﺍﳌﹶﺤ‪‬ﻮ ﻭﻻ ﺍﻟﺘﻐﻴﲑ‪ ،‬ﻭﻏﲑﻩ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻘﺪﻳﺮﺍﺕ ‪-‬ﻳﻌﲏ‪ :‬ﺍﻟﺴﻨﻮﻳﺔ ﺃﻭ‬
‫ﺍﻟﻌﻤﺮﻳﺔ‪ -‬ﻓﺈ‪‬ﺎ ﺗﻘﺒﻞ ﺍﻟﺘﻐﻴﲑ‪.‬‬
‫‪.           ‬‬ ‫‪‬‬ ‫ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪  ‬‬ ‫‪       ‬ﻳﻌﲏ‪ :‬ﻓﻴﻤﺎ ﰲ ﺻﺤﻒ ﺍﳌﻼﺋﻜﺔ‪.‬‬ ‫‪‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪:‬‬
‫‪   ‬ﻋﻨﺪﻩ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ‪ ،‬ﻻ ﻳﺘﻐﲑ ﻭﻻ ﻳﺘﺒﺪﻝ‪.‬‬
‫ﻭﳍﺬﺍ ﻛﺎﻥ ﻋﻤﺮ ‪ ‬ﻳﻘﻮﻝ ﰲ ﺩﻋﺎﺋﻪ‪" :‬ﺍﻟﻠﻬﻢ ﺇﻥ ﻛﻨﺖ ﻛﺘﺒﺘﲏ ﺷﻘﻴﺎ ﻓﺎﻛﺘﺒﲏ ﺳﻌﻴﺪﺍ"‪.‬‬
‫ﻭﻫﺬﺍ ﻳﻌﲏ ﺑﻪ ﺍﻟﻜﺘﺎﺑﺔ ﰲ ﺻﺤﻒ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻻ ﺍﻟﺬﻱ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ؛ ﻓﺈﻥ ﺍﻟﺬﻱ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﻻ‬
‫ﻳﺘﻐﲑ ﻭﻻ ﻳﺘﺒﺪﻝ‪ ،‬ﻭﻫﺬﺍ ﻟﻪ ﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻨﺸﻂ ﺍﻟﻌﺒﺪ ﻓﻴﻤﺎ ﻓﻴﻪ ﺻﻼﺣﻪ‪ ،‬ﻭﺃﻥ ﻳﻌﻈﻢ ﺍﻟﺮﻏﺐ ﺇﱃ ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﻭﺃﻥ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻳﻌﻠﻢ ﻣﺎ ﺍﻟﻌﺒﺎﺩ ﻋﺎﻣﻠﻮﻥ‪ ،‬ﻭﳑﺎ ﻳﻌﻠﻢ ﺩﻋﺎﺅﻫﻢ ﻭﺭﺟﺎﺅﻫﻢ ﺑﺎﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻭﻭﺳﺎﺋﻠﻬﻢ ﺇﻟﻴﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﰲ ﲢﻘﻴﻖ ﻣﺎ ﺑﻪ ﺻﻼﺣﻬﻢ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻚ ﻫﺬﻩ ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﺟﺒﺎﺭ‪ ،‬ﻭﺍﻟﻌﺒﺪ‬ ‫‪‬‬ ‫‪ ‬ﺑﻜﺘﺐ ﺭﺯﻗﻪ‪ ،‬ﻭﺃﺟﻠﻪ‪ ،‬ﻭﻋﻤﻠﻪ‪ ،‬ﻭﺷﻘﻲ ﺃﻭ ﺳﻌﻴﺪ‬
‫ﻋﻨﺪﻧﺎ ‪-‬ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ -‬ﺍﻟﻌﺒﺪ ﻣ‪‬ﺨ‪‬ﻴ‪‬ﺮ‪ ،‬ﻭﰲ ﺍﺧﺘﻴﺎﺭﻩ ﻻ ﳜﺮﺝ ﻋﻦ ﻗﺪﺭ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﻟﻴﺲ ﲟﺠﱪ‬
‫ﻋﻠﻰ ﻣﺎ ﻳﻔﻌﻞ‪ ،‬ﻭﻟﻴﺲ ‪-‬ﺃﻳﻀﺎ‪ -‬ﺧﺎﻟﻘﺎ ﻟﻔﻌﻞ ﻧﻔﺴﻪ؛ ﺑﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﳜﻠﻖ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ‪.‬‬
‫ﻫﻨﺎ ﻗﺎﻝ‪  :‬ﻓﻮﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﻏﲑﻩ ‪ ‬ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣ‪‬ﺪ‪‬ﺭ‪‬ﺟ‪‬ﺔ ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ ‬ﻛﺘﻌﻠﻴﻖ ﻋﻠﻰ‬
‫ﻓﻮﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﻏﲑﻩ ﺇﻥ ﺃﺣﺪﻛﻢ ﻟﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﺣﱴ ﻣﺎ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬ ‫‪‬‬ ‫ﻣﺎ ﺳﺒﻖ ﻣﻦ ﻛﻼﻡ ﺍﻟﻨﱯ‬
‫ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺇﻻ ﺫﺭﺍﻉ ﻓﻴﺴﺒﻖ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻴﺪﺧﻠﻬﺎ ‪ ‬؛‬
‫ﻷﻥ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻤﺎ ﺫﻛﺮ ﺍﳋﺎﲤﺔ‪ ،‬ﺷﻘﻲ ﺃﻭ ﺳﻌﻴﺪ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳋﺎﲤﺔ‪ ،‬ﺳﺎﺭ ﻃﻮﻝ ﻋﻤﺮﻩ ﰲ ﻃﺎﻋﺔ‪ ،‬ﰒ‬
‫ﺑﻌﺪ ﺫﻙ ﺍﺧﺘﺎﺭ ﺍﻟﺸﻘﺎﺀ‪ ،‬ﻓﻮﺍﻓﻖ ﻣﺎ ﻛﺘﺒﻪ ﺍﳌﻠﻚ ﺃﻧﻪ ﺷﻘﻲ‪ ،‬ﻭﻟﻴﺲ ﻣﻌﲎ ﺫﻟﻚ ﺃﻧﻪ ﳎﱪ‪ ،‬ﻭﻟﻜﻦ ﻭﺍﻓﻖ ﺫﻟﻚ‪.‬‬
‫ﻭﻛﻤﺎ ﻗﻠﺖ ﻟﻚ‪ :‬ﻗﺎﻝ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺴﻠﻒ‪" :‬ﺍﳋﻮﺍﺗﻴﻢ ﻣﲑﺍﺙ ﺍﻟﺴﻮﺍﺑﻖ"‪ .‬ﻓﻠﻬﺬﺍ ﻳﺒﻌﺚ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪-‬‬
‫ﻭﻛﻼﻡ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻫﺬﺍ‪ -‬ﻳﺒﻌﺚ ﻋﻠﻰ ﺍﳋﻮﻑ ﺍﻟﺸﺪﻳﺪ ﻣﻦ ﺍﳋﺎﲤﺔ؛ ﻷﻥ ﺍﻟﻌﺒﺪ ﻻ ﻳﺪﺭﻱ ﲟﺎ ﻳ‪‬ﺨ‪‬ﺘ‪‬ﻢ ﻟﻪ‪،‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﺍﻟﺴﻮﺍﺑﻖ ﻫﻲ ﺍﻟﱵ ﺗﻜﻮﻥ ﻭﺳﺎﺋﻞ ﻟﻠﺨﻮﺍﺗﻴﻢ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﺑﲔ ﺧﻮﻑ ﻋﻈﻴﻢ ﰲ ﺃﻣﺮ ﺧﺎﲤﺘﻪ‪ ،‬ﻭﻣﺎ ﺑﲔ ﺭﺟﺎﺀ ﻋﻈﻴﻢ‪،‬‬
‫ﻭﺇﺫﺍ ﺟﺎﻫﺪ ﰲ ﺍﷲ ﺣﻖ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﺍﺳﺘﻘﺎﻡ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻓﺈﻧﻪ ﻳ‪‬ﺮ‪‬ﺟ‪‬ﻰ ﻟﻪ ﺃﻥ ﻳ‪‬ﺨ‪‬ﺘ‪‬ﻢ ﻟﻪ ﲞﺎﲤﺔ ﺍﻟﺴﻌﺎﺩﺓ ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﺇﻥ ﺃﺣﺪﻛﻢ ﻟﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﺣﱴ ﻣﺎ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺇﻻ ﺫﺭﺍﻉ ‪. ‬‬
‫ﻳﻌﲏ‪ :‬ﻋﻦ ﺍﻟﻘﺮﺏ‪ ،‬ﺃﻥ ﺍﻷﺟﻞ ﻗﺮﻳﺐ‪ ،‬ﻟﻜﻦ ﻳﺴﺒﻖ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻴﻜﻮﻥ ﺃﻣﺮﻩ ﰲ ﺁﺧﺮ ﺃﻣﺮﻩ ﻋﻠﻰ ﺍﻟﺮﺩﺓ ‪-‬‬
‫ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪.-‬‬
‫ﻭﻋﻤﻠﻪ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻫﺬﺍ ﻓﻴﻤﺎ ﻳﻈﻬﺮ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﰲ ﻗﻠﺒﻪ ﺍﷲ ﺃﻋﻠﻢ ﺑﻪ‪ ،‬ﻣﺎ ﻧﺪﺭﻱ ﻣﺎﺫﺍ ﻛﺎﻥ ﰲ ﻗﻠﻮﺏ‬
‫ﺍﻟﺬﻳﻦ ﺯﺍﻏﻮﺍ ﻓﺄﺯﺍﻍ ﺍﷲ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻟﻜﻦ ﻧﻌﻠﻢ ‪-‬ﻋﻠﻰ ﺍﻟﻴﻘﲔ‪ -‬ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺣ‪‬ﻜﹶﻢ‪ ‬ﻋ‪‬ﺪ‪‬ﻝ‪ ،‬ﻻ ﻳﻈﻠﻢ ﺍﻟﻨﺎﺱ‬
‫ﺷﻴﺌﺎ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻨﺎﺱ ﺃﻧﻔﺴﻬﻢ ﻳﻈﻠﻤﻮﻥ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﺇﻥ ﺃﺣﺪﻛﻢ ﻟﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﺣﱴ ﻣﺎ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺇﻻ ﺫﺭﺍﻉ‪ ،‬ﻓﻴﺴﺒﻖ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ‬
‫ﻓﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﻓﻴﺪﺧﻠﻬﺎ ‪ ‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﻋﻠﻰ ﺑﻌﺾ ﻋﺒﺎﺩﻩ ﺃﻥ ﳜﺘﻢ ﻟﻪ ﲞﺎﲤﺔ ﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪-‬ﻛﻤﺎ ﺫﻛﺮﺕ‬
‫ﻟﻚ‪ ،‬ﻭﻛﻼﻡ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﰲ ﺁﺧﺮﻩ‪ -‬ﻳﺒﻌﺚ ﻋﻠﻰ ﺍﳋﻮﻑ ﺍﻟﺸﺪﻳﺪ ﻣﻦ ﺍﳋﻮﺍﺗﻴﻢ‪ ،‬ﻭﻳﺒﺪﺃ ﺍﳌﺮﺀ ﻳﻔﻜﺮ ﻓﻴﻤﺎ ﺳﺒﻖ‬
‫ﻟﻪ‪ ،‬ﻭﺇﻥ ﺍﳌﺮﺀ ‪-‬ﺃﺣﻴﺎﻧﺎ‪ -‬ﻟﻴﻨﻈﺮ ﺇﱃ ﺍﻟﺴﻮﺍﺑﻖ‪ ،‬ﻓﻼ ﻳﺪﺭﻱ ﻣﺎﺫﺍ ﻛﺘﺐ ﻟﻪ ﻓﻴﺒﻜﻲ‪.‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﻣﻦ ﺍﻷﺋﻤﺔ‪ ،‬ﻗﺎﻝ‪" :‬ﻣﺎ ﺃﺑﻜﹶﻰ ﺍﻟﻌﻴﻮﻥ ﻣﺎ ﺃﺑﻜﺎﻫﺎ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﺎﺑﻖ"‪.‬‬
‫ﻓﺎﳌﺮﺀ ﻳﻨﻈﺮ ﻭﻳﺘﺄﻣﻞ‪ ،‬ﻭﻳﻮﺩ ﺃﻧﻪ ﻟﻮ ﺍﻃﻠﻊ ﻋﻠﻰ ﻣﺎ ﻛﺘﺒﻪ ﺍﳌﻠﻚ‪ ،‬ﻫﻞ ﺍﳌﻠﻚ ﻛﺘﺒﻪ ﺷﻘﻴﺎ ﺃﻡ ﻛﺘﺒﻪ ﺳﻌﻴﺪﺍ ؟ ﻓﺈﻥ‬
‫ﻛﺎﻥ ﻛﺘﺒﻪ ﺳﻌﻴﺪﺍ ﻓﻬﻲ ﺳﻌﺎﺩﺓ ﻟﻪ ﻭﻃﻤﺄﻧﻴﻨﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﺘﺒﻪ ﺷﻘﻴﺎ ﻓﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﺣﱴ ﻳ‪‬ﻜﹾﺘ‪‬ﺐ ﻣﻦ‬
‫ﺍﻷﺗﻘﻴﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﲝﻜﻤﺘﻪ ﻏﹶﻴ‪‬ﺐ‪ ‬ﻫﺬﺍ ﻋﻦ ﺍﻟﻌﺒﺎﺩ ﻟﻴﺒﻘﻰ ﺍﳉﺪ ﰲ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻟﺘﺒﻘﻰ ﺣﻜﻤﺔ‬
‫ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺎﺱ ﻣﺘﻔﺎﺿﻠﲔ ﰲ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻓﻠﻴﺴﺎ ﺳﻮﺍﺀ ﺣﺎﺯﻡ ﻭﻣﻀﻴﻊ‪ ،‬ﻟﻴﺴﺎ ﺳﻮﺍﺀ ﻣﻦ ﻫﻮ‬
‫ﳎﺎﻫﺪ ﳚﺎﻫﺪ ﻧﻔﺴﻪ ﻭﳚﺎﻫﺪ ﻋﺪﻭﻩ ﺇﺑﻠﻴﺲ‪ ،‬ﻭﻣﻦ ﻫﻮ ﻣﻀﻴﻊ ﻭﻳﺘﺒﻊ ﻧﻔﺴﻪ ﻫﻮﺍﻫﺎ‪.‬‬
‫ﻗﺎﻝ‪" :‬ﻣﺎ ﺃﺑﻜﹶﻰ ﺍﻟﻌﻴﻮﻥ ﻣﺎ ﺃﺑﻜﹶﺎﻫﺎ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﺎﺑﻖ"‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻗﻠﻮﺏ ﺍﻷﺑﺮﺍﺭ ﻣﻌﻠﻘﺔ ﺑﺎﳋﻮﺍﺗﻴﻢ‪ ،‬ﻳﻘﻮﻟﻮﻥ‪ :‬ﲟﺎﺫﺍ ﻳ‪‬ﺨﺘﻢ ﻟﻨﺎ‪ ،‬ﻭﻗﻠﻮﺏ ﺍﻟﺴﺎﺑﻘﲔ ‪-‬ﺃﻭ ﻗﺎﻝ‬
‫ﺍﳌﻘﺮﺑﲔ‪ -‬ﻣﻌﻠﻘﺔ ﺑﺎﻟﺴﻮﺍﺑﻖ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻣﺎﺫﺍ ﺳﺒﻖ ﻟﻨﺎ"‪.‬‬

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‫ﻭﻫﺬﺍ ﻣﺜﺎﻝ ﻟﻠﺨﻮﻑ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ ﻗﻠﻮﺏ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﳋﻮﻑ ﻓﺈﻧﻪ ﻻ ﻳﻌﲏ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﺘﺮﺩﺩﺍ ﻟﻴﺲ ﻋﻠﻰ ﻃﺎﻋﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺒﻌﺜﻪ ﻫﺬﺍ ﺍﳋﻮﻑ ﻋﻠﻰ ﺍﻷﺧﺬ ﺑﺎﳊﺰﻡ‪ ،‬ﻭﺃﻥ ﻳﻌﺪ ﺍﻟﻌﺪﺓ ﻟﻠﻘﺎﺀ ﺍﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻓﺎﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﻟﻪ ﲦﺮﺍﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻴﻘﲔ‪ ،‬ﻭﺻﻼﺡ ﻗﻠﻮﺏ ﺍﻟﻌﺒﺎﺩ‪.‬‬
‫ﻓﺎﻷﺗﻘﻴﺎﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺎﻟﻘﺪﺭ‪ ،‬ﻭﺍﳌﻀﻴﻌﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﺍﻋﺘﺮﺿﻮﺍ ﻋﻠﻰ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻟﻜﻞﱟ ﺩﺭﺟﺎﺕ ﻋﻨﺪ ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻨﻌﻤﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺍﳌﻘﺮﺑﲔ ﻭﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﻟﻴﻤﲔ ﺇﱃ ﺁﺧﺮﻩ ‪ ،‬ﻭﻷﻫﻞ‬
‫ﺍﻟﺸﻘﺎﺀ ﺩﺭﻛﺎﺕ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﳋﺬﻻﻥ ‪.‬‬
‫ﻧﻜﺘﻔﻲ ‪‬ﺬﺍ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺃﻭﻝ ﺍﻷﺣﺎﺩﻳﺚ‪- ،‬ﻳﻌﲏ‪ -‬ﺇﱃ ﲦﺎﱐ ﺃﻭ ﻋﺸﺮﺓ ﺃﺣﺎﺩﻳﺚ‪ ،‬ﻫﺬﻩ ﺟﻮﺍﻣﻊ ﲢﺘﺎﺝ ﺇﱃ‬
‫ﻃﻮﻝ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﳕﺸﻲ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ -‬ﻷﻥ ﻣﺎ ﺑﻌﺪﻫﺎ ﻳﻜﻮﻥ ﻗﺪ ﺳﺒﻖ ﻓﻴﻤﺎ ﻗﺒﻞ ﺃﻭ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ‬
‫ﻗﻠﻴﻼ ‪.‬‬
‫ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ‪ ،‬ﻭﻧﻔﻌﲏ ‪-‬ﻭﺇﻳﺎﻛﻢ‪ ،-‬ﻭﺛﺒﺘﻨﺎ ‪-‬ﻭﺇﻳﺎﻛﻢ‪ -‬ﻋﻠﻰ ﺍﳊﻖ ﻭﺍﻟﻌﻠﻢ ﻭﺍﳍﺪﻯ ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ‬
‫ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‪.‬‬

‫‪‬‬
‫ﺍﳊﻤﺪ ﷲ ﺣﻖ ﺍﳊﻤﺪ ﻭﺃﻭﻓﺎﻩ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﻭﻣﺼﻄﻔﺎﻩ‪،‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﺍ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﺈﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺸﺮﺡ ﺍﻷﺣﺎﺩﻳﺚ ﻳﺜﺮﻱ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﰲ ﻣﺎﺩﺗﻪ‪ ،‬ﻭﰲ ﻓﻬﻤﻪ ﻟﻠﺸﺮﻳﻌﺔ ﻋﺎﻣﺔ‪،‬‬
‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﻣﻨﻬﺎ ﻣﺎ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺻﻮﻝ ﻭﻗﻮﺍﻋﺪ‪ ،‬ﻓﻬﻤﻬﺎ ﻳﺮﻳﺢ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﰲ ﻓﻬﻢ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ ﺇﺫﺍ‬
‫ﺍﺷﺘﺒﻬﺖ ﻋﻠﻴﻪ ﺭﺩﻫﺎ ﺇﱃ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﺍﻟﻮﺍﺿﺤﺎﺕ‪ ،‬ﻓﺎﺗﻀﺢ ﻟﻪ ﻋﻠﻢ ﻣﺎ ﺭﲟﺎ ﺃﺷﻜﻞ ﺃﻭ ﺧﻔﻲ ﰲ ﺑﻌﺾ‬
‫ﺍﳌﻮﺍﺿﻊ‪.‬‬
‫ﻓﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻭﻓﻬﻢ ﻛﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺴﻠﺴﻼ ﲝﺴﺐ ﺃﳘﻴﺔ ﺗﻠﻚ‬
‫ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻓﻜﻤﺎ ﺫﻛﺮﺕ ﻟﻜﻢ ﺳﺎﻟﻔﺎ ﺃﻥ ﻫﺬﻩ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ ﻣﻬﻤﺔ؛ ﻷﻥ ﰲ ﺷﺮﺣﻬﺎ ﺑﻴﺎﻥ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﻷﺻﻮﻝ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺍﻟﱵ ﺇﺫﺍ ﺍﺳﺘﻮﻋﺒﻬﺎ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺭ‪‬ﺩ‪ ‬ﺇﻟﻴﻬﺎ ﻣﺎ ﺃﺷﻜﻞ ﻋﻠﻴﻪ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﲡﺪ ‪-‬ﻣﺜﻼ‪ -‬ﺃﻥ ﺍﻟﻌﺎﱂ ﺃﻭ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﻭﺭﺩﺕ ﻋﻠﻴﻪ ﻣﺴﺄﻟﺔ ﻣﺸﻜﻠﺔ‪ ،‬ﺭﲟﺎ ﱂ ﻳﻄﻠﻊ ﻓﻴﻬﺎ ﻋﻠﻰ ﻛﻼﻡ‬
‫ﻷﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﻲ ﻣﺸﻜﻠﺔ‪ ،‬ﻓﲑﺩ ﺫﻟﻚ ﺍﳌﺸﻜﻞ ﺇﱃ ﻣﺎ ﻳﻌﻠﻤﻪ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺩﻟﺖ ﻋﻠﻴﻬﺎ ﺃﺩﻟﺔ‬
‫ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺃﺩﻟﺔ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻴﺘﻀﺢ ﻟﻪ ﺍﻹﺷﻜﺎﻝ؛ ﻷﻥ ﳑﺎ ﳝﻴﺰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃ‪‬ﻢ ﻳﺮﺩﻭﻥ ﺍﳌﺘﺸﺎﺑﻪ ﺇﱃ ﺍﶈﻜﻢ‪.‬‬
‫ﻓﺈﺫﺍ ﺿﺒﻂ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺍﶈﻜﻤﺎﺕ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﻮﺍﺿﺤﺎﺕ ﺍﻟﺒﻴﻨﺎﺕ‪ ،‬ﻭﺗﺒ‪‬ﻴ‪‬ﻦ ﻟﻪ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺮﺍﺳﺨﲔ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﺘﻄﻴﻊ ‪-‬ﺑﻔﻀﻞ ﺍﷲ ﻭﻧﻌﻤﺘﻪ ﻭﺭﲪﺘﻪ‪ -‬ﺃﻥ ﻳﺮﺩ ﻣﺎ ﻳﺸﻜﻞ ﻓﻴﻤﺎ ﻳﻘﺮﺃ‪ ،‬ﺃﻭ ﻓﻴﻤﺎ ﻳﺴﻤﻊ‪ ،‬ﺃﻭ ﺭﲟﺎ‬
‫ﻓﻴﻤﺎ ﻳ‪‬ﻮﺭﺩ ﻋﻠﻴﻪ ﻣﻦ ﺳﺆﺍﻝ‪ ،‬ﺃﻭ ﰲ ﳎﻠﺲ ﻣﻦ ﺣﺪﻳﺚ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﻳﺮﺩ ﻣﺎ ﺃﹶﺷ‪‬ﻜﹶﻞ ﺇﱃ ﻣﺎ ﺍﺗﻀﺢ ﻟﻪ ﺃﻭ‬
‫ﻳﺘﻮﻗﻒ ﻓﻴﻪ ‪.‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻔﺮﻕ ﻣﺎ ﺑﲔ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺍﳌﹸﺆ‪‬ﺻ‪‬ﻞ ﻭﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﻓﻘﻂ؛ ﻓﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺍﳌﺆﺻﻞ‬
‫ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺑﻨﺎﺀ ﺍﶈﻜﻤﺎﺕ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻓﻼ ﲡﺪ ﺃﻧﻪ ﻳﻀﻄﺮﺏ ﻋﻨﺪ ﺇﻳﺮﺍﺩ‬
‫ﺍﳌﺸﻜﻼﺕ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻳﻐﲑ ﺭﺃﻳﻪ ﺗﺎﺭﺓ ﻫﻨﺎ ﻭﺗﺎﺭﺓ ﻫﻨﺎﻙ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ‪-‬ﺭﲪﻪ ﺍﷲ‪" :-‬ﻣﻦ ﺟﻌﻞ ﺩﻳﻨﻪ‬
‫ﻋﺮﺿﺔ ﻟﻠﺨﺼﻮﻣﺎﺕ ﺃﻛﺜﺮ ﺍﻟﺘﻨﻘﻞ"‪ .‬ﻷﻧﻪ ﻻ ﻳﻜﻮﻥ ﻋﻨﺪ ﻛﻞ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺸﺮﻳﻌﺔ ﻭﻓﻬﻢ ﺃﺻﻮﳍﺎ ﻭﻓﺮﻭﻋﻬﺎ‬
‫ﻭﺍﶈﻜﻤﺎﺕ ﻣﺎ ﳝﻜﻨﻪ ﺃﻥ ﻳﺮﺩ ﺍﻟﺸﺒﻪ‪ ،‬ﺃﻭ ﻳﺮﺩ ﺍﻹﺷﻜﺎﻻﺕ ﺇﱃ ﻣﺎ ﺃﹸﺣ‪‬ﻜ‪‬ﻢ‪ ‬ﻣﻦ ﺃﺩﻟﺔ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻌﻈﻴﻤﺔ‪.‬‬
‫ﳍﺬﺍ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﺆﺧﺬ ﺍﻟﻌﻠﻢ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ‪ ،‬ﻭﺃﻥ ﺗ‪‬ﻔﹾﻬ‪‬ﻢ‪ ‬ﺷﺮﻭﺡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﻣﺮ ﺍﻷﻳﺎﻡ‬
‫ﻭﺍﻟﻠﻴﺎﱄ‪ ،‬ﻓﻴﺘﺤﺼﻞ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺣﺼﻴﻠﺔ ﻋﻠﻤﻴﺔ ﻣﺘﻴﻨﺔ ﻳﻜﻮﻥ ﻣﻌﻬﺎ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﻭﺿﻮﺡ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻓﻬﻢ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﻳﺴﲑ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻴﺤﺮﺻﻮﻥ ﻋﻠﻰ ﻓﻬﻢ ﺍﻷﻭﻟﻮﻳﺎﺕ‪ ،‬ﻓﻬﻢ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺃﻭ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻫﻲ ﳐﺘﺼﺮﺓ ﺃﻭ ﺟﻮﺍﻣﻊ ﺃﻭ ﻛﻠﻴﺎﺕ‪ ،‬ﰒ ﻳﻨﺘﻘﻠﻮﻥ ﺇﱃ ﺍﳌﻄﻮﻻﺕ ﲝﺴﺐ ﺍﳊﺎﺟﺔ ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ‬
‫ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ‬ ‫‪‬‬

‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :-‬ﻭﻋﻦ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﺃﻡ ﻋﺒﺪ ﺍﷲ ﻋﺎﺋﺸﺔ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ -‬ﻗﺎﻟﺖ‪ :‬ﻗﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪  ‬ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ ‪ ‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪.‬‬
‫‪‬‬ ‫ﻭﰲ ﺭﻭﺍﻳﺔ ﳌﺴﻠﻢ‪  :‬ﻣﻦ ﻋﻤﻞ ﻋﻤﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﺪﻳﺚ ﻋﻈﻴﻢ ﺟﺪﺍ‪ ،‬ﻭﻋ‪‬ﻈﱠﻤ‪‬ﻪ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﺃﺻﻞ ﰲ ﺭﺩ ﻛﻞ ﺍﶈﺪﺛﺎﺕ ﻭﺍﻟﺒﺪﻉ‬
‫ﻭﺍﻷﻭﺿﺎﻉ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﺸﺮﻳﻌﺔ‪.‬‬
‫ﻓﻬﻮ ﺃﺻﻞ ﰲ ﺭﺩ ﺍﻟﺒﺪﻉ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﰲ ﺭﺩ ﺍﻟﻌﻘﻮﺩ ﺍﶈﺮﻣﺔ‪ ،‬ﻭﰲ ﺭﺩ ﺍﻷﻭﺻﺎﻉ ﺍﶈﺪﺛﺔ ﻋﻠﻰ ﺧﻼﻑ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﻭﰲ ﻋﻘﻮﺩ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪.‬‬
‫ﻭﳍﺬﺍ ﺟﻌﻞ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺴﺘﻤﺴﻜﺎ ﰲ ﺭﺩ ﻛﻞ ﳏﺪﺛﺔ‪ ،‬ﻛﻞ ﺑﺪﻋﺔ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﻟﱵ‬
‫ﺃﺣﺪﺛﺖ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﳍﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﻥ ﳛﺮﺹ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﺮﺻﺎ ﻋﻈﻴﻤﺎ‪ ،‬ﻭﺃﻥ ﳛﺘﺞ ﺑﻪ ﰲ‬
‫ﻛﻞ ﻣﻮﺭﺩ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻴﻪ ﰲ ﺭﺩ ﺍﻟﺒﺪﻉ ﻭﺍﶈﺪﺛﺎﺕ‪ ،‬ﰲ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ؛ ﻓﺈﻧﻪ ﺃﺻﻞ ﰲ ﻫﺬﺍ‬
‫ﻛﻠﻪ‪.‬‬
‫ﻗﹶﺎﻝﹶ ‪-‬ﺭ‪‬ﺣ‪‬ﻤ‪‬ﻪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺗ‪‬ﻌ‪‬ﺎﻟﹶﻰ‪" :-‬ﻋﻦ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﺃﻡ ﻋﺒﺪ ﺍﷲ ﻋﺎﺋﺸﺔ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ -‬ﻗﺎﻟﺖ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪  ‬ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ ‪. ‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﳌﺴﻠﻢ ‪-‬ﻭﻗﺪ ﻋﻠﻘﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻳﻀﺎ‪  :-‬ﻣﻦ ﻋﻤﻞ ﻋﻤﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ‬
‫ﺭﺩ ‪. ‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ ‪. ‬‬
‫ﻗﺎﻝ‪  :‬ﻣﻦ ﺃﺣﺪﺙ ‪ ‬ﻭﻟﻔﻆ "ﻣﻦ" ﻫﺬﺍ ﻟﻼﺷﺘﺮﺍﻙ‪ ،‬ﻭﺟﻮﺍﺑﻪ ‪ ‬ﻓﻬﻮ ﺭﺩ ‪ ‬ﻭﺍﳊﺪﺙ ﰲ ﻗﻮﻟﻪ‪  :‬ﺃﺣﺪﺙ‬
‫ﻣﻦ‬ ‫‪‬‬ ‫ﳍﺬﺍ ﻗﺎﻝ ﻓﻴﻪ‪:‬‬ ‫‪‬‬ ‫ﻫﻮ ﻛﻞ ﻣﺎ ﱂ ﻳﻜﻦ ﻋﻠﻰ ﻭﺻﻒ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻋﻠﻰ ﻭﺻﻒ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﳌﺼﻄﻔﻰ‬ ‫‪‬‬

‫ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ‪. ‬‬

‫‪       ‬‬ ‫ﻭﺍﻷﻣﺮ ﻫﻨﺎ ﻫﻮ ﺍﻟﺪﻳﻦ‪ ،‬ﻛﻘﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.       ‬‬

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‫ﻷﻧﻪ ﻗﺪ ﻳ‪‬ﺤ‪‬ﺪ‪‬ﺙ‬ ‫‪‬‬ ‫ﻓﻤﻦ ﺃﺣﺪﺙ ﰲ ﺍﻟﺪﻳﻦ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﻣﺮﺩﻭﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻮﻟﻪ ﻫﻨﺎ‪  :‬ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ‬
‫ﺷﻴﺌﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻜﻨﻪ ﺳﻨﺔ ﻣﻬﺠﻮﺭﺓ‪ ،‬ﻫﺠﺮﻫﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻬﻮ ﻗﺪ ﺳ‪‬ﻦ‪ ‬ﺳﻨﺔ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺫﹶﻛﱠﺮ ‪‬ﺎ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ‪  :‬ﻭﻣﻦ ﺳ‪‬ﻦ‪ ‬ﰲ ﺍﻹﺳﻼﻡ ﺳﻨﺔ ﺣﺴﻨﺔ ﻓﻠﻪ ﺃﺟﺮﻫﺎ‬
‫ﻭﺃﺟﺮ ﻣﻦ ﻋﻤﻞ ‪‬ﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪. ‬‬
‫‪‬‬ ‫ﻫﺬﺍ ﻓﻴﻪ ﺍﶈﺪﺛﺎﺕ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺩﻝ ﻋﻠﻴﻬﺎ ﻗﻮﻟﻪ‪  :‬ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ‬ ‫‪‬‬ ‫ﻓﺈﺫﻥ ﻗﻮﻟﻪ ﺃﻭﻻ‪  :‬ﻣﻦ ﺃﺣﺪﺙ‬
‫ﻳﻌﲏ‪ :‬ﰲ ﺩﻳﻨﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﻣﺎ ﻋﻠﻴﻪ ﺃﻣﺮ ﺍﻟﻨﱯ ‪ ‬ﻭﻫﻮ ﺷﺮﻳﻌﺘﻪ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ‪ ‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﺸﺘﻬﺮﺓ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﰲ ﻏﲑﳘﺎ‪ ،‬ﻭﺭﻭﻱ ﰲ ﺑﻌﺾ ﻛﺘﺐ‬
‫ﺍﳊﺪﻳﺚ‪  :‬ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ ﻓﻬﻮ ﺭﺩ ‪ ‬ﻳﻌﲏ‪ :‬ﻣﺎ ﻟﻴﺲ ﰲ ﺃﻣﺮﻧﺎ‪ ،‬ﻓﻬﺬﺍ ﻳﺪﻝ ﻳﻌﲏ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻁ‬
‫ﺍﻟﻌﻤﻞ ﺑﺬﻟﻚ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻻ ﻳ‪‬ﻜﹾﺘ‪‬ﻔﹶﻰ ﻓﻴﻪ ﺑﺎﻟﻜﻠﻴﺎﺕ ﰲ ﺍﻟﺪﻻﻟﺔ ‪.‬‬
‫ﻳﻌﲏ‪ :‬ﻓﻬﻮ ﻣﺮﺩﻭﺩ ﻋﻠﻴﻪ ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ‪ :‬ﺭﺩ ﻫﻨﺎ ﲟﻌﲎ ﻣﺮﺩﻭﺩ‪ ،‬ﻛﺴﺪ ﲟﻌﲎ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪  :‬ﻓﻬﻮ ﺭﺩ‬
‫ﻣﺴﺪﻭﺩ‪ ،‬ﻓﻔﻌﻞ ﺗﺄﰐ ﲟﻌﲎ ﻣﻔﻌﻮﻝ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺃﺗﻰ ﺑﺸﻲﺀ ﳏﺪﺙ ﰲ ﺍﻟﺪﻳﻦ ﱂ ﻳﻜﻦ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ‪ ‬ﻓﻬﻮ ﻣﺮﺩﻭﺩ‬
‫ﻋﻠﻴﻪ ﻛﺎﺋﻨﺎ ﻣﻦ ﻛﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﻓﺴﺮﺗﻪ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ‪  :‬ﻣﻦ ﻋﻤﻞ ﻋﻤﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ ‪. ‬‬
‫ﻓﺄﺭﺟﻌﻪ ﺇﱃ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻫﻨﺎ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺪﻳﻦ ﺃﻳﻀﺎ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﻦ ﻋﻤﻼ ﻋﻤﻼ ﻳﺘﺪﻳﻦ ﺑﻪ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺃﻭ‬
‫ﺍﻷﻋﻤﺎﻝ ﺃﻭ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﺮﺩﻭﺩﺍ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻓﻴﻪ ﺇﺑﻄﺎﻝ ﻛﻞ ﺍﶈﺪﺛﺎﺕ‪ ،‬ﻭﺇﺑﻄﺎﻝ ﻛﻞ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﺫﻡ ﺫﻟﻚ‪ ،‬ﻭﺃ‪‬ﺎ ﻣﺮﺩﻭﺩﺓ ﻋﻠﻰ ﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﳊﺪﻳﺚ ‪-‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻚ‪ -‬ﺃﺻﻞﹲ ﰲ ﺭﺩ ﺍﻟﺒﺪﻉ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﰲ ﺍﻟﺪﻳﻦ ‪-‬ﻳﻌﲏ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ‪-‬‬
‫ﻣﻨﻘﺴﻤﺔ ﺇﱃ ﻋﺒﺎﺩﺍﺕ ﻭﺇﱃ ﻣﻌﺎﻣﻼﺕ‪ ،‬ﻭﺍﶈﺪﺛﺎﺕ ﺗﻜﻮﻥ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺗﻜﻮﻥ ﰲ ﺍﳌﻌﺎﻣﻼﺕ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺩ‪‬ﻝﱠ ﻋﻠﻰ ﺇﺑﻄﺎﻝ ﺍﶈﺪﺛﺎﺕ ﻭﺇﺑﻄﺎﻝ ﺍﻟﺒﺪﻉ؛ ﻷﻥ ﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﻛﻞ ﳏﺪﺛﺔ ﰲ‬
‫ﺍﻟﺪﻳﻦ ﺑﺪﻋﺔ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺗﻜﻠﻤﻮﺍ ﻛﺜﲑ‪‬ﺍ ﻋﻦ ﺍﻟﺒﺪﻉ ﻭﺍﶈﺪﺛﺎﺕ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻼ ﻋﻠﻰ ﺭﺩ‬
‫ﺍﶈﺪﺛﺎﺕ ﻭﺍﻟﺒﺪﻉ‪.‬‬
‫ﻓﺎﻟﺒﺪﻉ ﻣﺬﻣﻮﻣﺔ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﻲ ﺷﺮ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﺍﻟﻌﻤﻠﻴﺔ؛ ﻷﻥ ﺻﺎﺣﺒﻬﺎ ﻳﺴﺘﺤﺴﻨﻬﺎ‪ ،‬ﻭﻳﺴﺘﻘﻴﻢ‬
‫ﻋﻠﻴﻬﺎ ﺗﻘﺮﺑﺎ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.‬‬

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‫ﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﺍﻟﻌﺎﻡ ﻟﻠﺤﺪﻳﺚ‪ ،‬ﻓﻤﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﺪﻉ ﻭﺍﶈﺪﺛﺎﺕ ؟‬
‫ﻫﺬﻩ ﳑﺎ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻔﺴﲑﻫﺎ‪ ،‬ﻭﺍﶈﺪﺛﺎﺕ ﻭﺍﻟﺒﺪﻉ ﻣﻨﻘﺴﻤﺔ ﺇﱃ‪ :‬ﳏﺪﺛﺎﺕ ﻭﺑﺪﻉ ﻟﻐﻮﻳﺔ‪ ،‬ﻭﺇﱃ‬
‫ﳏﺪﺛﺎﺕ ﻭﺑﺪﻉ ﰲ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﺃﻣﺎ ﺍﶈﺪﺙ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻓﻬﻮ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﺃﹸﺣ‪‬ﺪ‪‬ﺙﹶ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺇﺫﺍ ﱂ‬
‫ﻳﻜﻦ ﰲ ﺍﻟﺪﻳﻦ ﻓﺈﻥ ﻫﺬﺍ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺒﺪﻉ‪.‬‬
‫ﻭﳍﺬﺍ ﻗﺴﻢ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﶈﺪﺛﺎﺕ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﳏﺪﺛﺎﺕ ﻟﻴﺴﺖ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﺬﻩ ﻻ ﺗ‪‬ﺬﹶﻡ‪ ،‬ﻭﳏﺪﺛﺎﺕ‬
‫ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﺬﻩ ﺗﺬﻡ‪.‬‬
‫ﻣﺜﻞ ﺍﶈﺪﺛﺎﺕ ﺍﻟﱵ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﺪﻳﻦ‪ :‬ﻣﺜﻞ ﻣﺎ ﺣﺼﻞ ﻣﻦ ﺗﻐﲑ ﰲ ﻃﺮﻗﺎﺕ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺗﻮﺳﻌﺔ ﻋﻤﺮ‬
‫ﺍﻟﻄﺮﻗﺎﺕ‪ ،‬ﺃﻭ ﲡﺼﻴﺺ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﺃﻭ ﺍﺳﺘﺨﺪﺍﻡ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﺒﺴﻂ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﲣﺎﺫ ﺍﻟﻘﺼﻮﺭ ﰲ ﺍﳌﺰﺍﺭﻉ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ‬
‫ﺫﻟﻚ ﳑﺎ ﻛﺎﻥ ﰲ ﺯﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﺎ ﺑﻌﺪﻩ‪ ،‬ﺃﻭ ﺍﲣﺎﺫ ﺍﻟﺪﻭﺍﻭﻳﻦ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﻩ ﺃﺣﺪﺛﺖ ﰲ ﺣﻴﺎﺓ‬
‫ﺍﻟﻨﺎﺱ ﻓﻬﻲ ﳏﺪﺛﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻟﻴﺴﺖ ﲟﺬﻣﻮﻣﺔ؛ ﻷ‪‬ﺎ ﱂ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺪﻳﻦ‪.‬‬
‫ﻛﺬﻟﻚ ﺍﻟﺒﺪﻉ‪ ،‬ﻣﻨﻬﺎ ﺑﺪﻉ ﰲ ﺍﻟﻠﻐﺔ ﻳﺼﺢ ﺃﻥ ﺗﺴﻤﻰ ﺑﺪﻋﺔ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺃ‪‬ﺎ ﻟﻴﺲ ﳍﺎ ﻣﺜﺎﻝ ﺳﺎﺑﻖ ﻋﻠﻴﻬﺎ ﰲ‬
‫ﺣﺎﻝ ﻣﻦ ﻭﺻﻔﻬﺎ ﺑﺎﻟﺒﺪﻋﺔ‪ ،‬ﻭﺑﺪﻉ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺒﺪﻉ ﺍﻟﱵ ﰲ ﺍﻟﺪﻳﻦ ﻛﺎﻥ ﺍﳊﺎﻝ ﻋﻠﻰ ﺧﻼﻓﻬﺎ‪ ،‬ﰒ‬
‫ﺃﹸﺣ‪‬ﺪ‪‬ﺛﹶﺖ‪.‬‬
‫ﳌﺎ ﲨﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺇﻣﺎﻡ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﺃﺷﺘﺎﺗﺎ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﲨﻌﻬﻢ ﰲ‬ ‫‪‬‬ ‫ﻣﺜﺎﻟﻪ‪ :‬ﻗﻮﻝ ﻋﻤﺮ‬
‫ﺍﻟﺘﺮﺍﻭﻳﺢ ﻋﻠﻰ ﺇﻣﺎﻡ ﻭﺍﺣﺪ ﻗﺎﻝ‪  :‬ﻧﻌﻤﺖ ﺍﻟﺒﺪﻋﺔ ﻫﺬﻩ ‪. ‬‬
‫ﻓﺴﻤﺎﻫﺎ ﺑﺪﻋﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻠﻐﺔ؛ ﻷ‪‬ﺎ ﰲ ﻋﻬﺪﻩ ﺑﺪﻋﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﱂ ﻳﻜﻦ ﳍﺎ ﻣﺜﺎﻝ ﺳﺎﺑﻖ ﰲ ﻋﻬﺪ ﻋﻤﺮ‪ ،‬ﻓﺘﻌﻠﻘﺖ‬
‫ﺑﺎﻟﻠﻐﺔ ﺃﻭﻻ‪ ،‬ﰒ ﺑﺎﳌﺘﻜﻠﻢ ﺛﺎﻧﻴﺎ ‪.‬‬
‫ﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ ﻓﺎﳌﻘﺼﻮﺩ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ ﺍﶈﺪﺛﺎﺕ ﻭﺍﻟﺒﺪﻉ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺒﺪﻋﺔ ﰲ ﺍﻟﺪﻳﻦ ﺩ‪‬ﻝﱠ ﺍﳊﺪﻳﺚ ﻋﻠﻰ‬
‫‪   ‬‬ ‫ﺭﺩﻫﺎ‪ ،‬ﻭﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﻭﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.           ‬‬

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‫ﻓﺴﻤﺎﻫﻢ ﺷﺮﻛﺎﺀ؛ ﻷ‪‬ﻢ ﺷﺮﻋﻮﺍ ﻣﻦ ﺍﻟﺪﻳﻦ ﺷﻴﺌﺎ ﱂ ﻳﺄﺕ‪ ‬ﺑﻪ ﳏﻤﺪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،-‬ﱂ ﻳﺄﺫﻥ ﺍﷲ‬
‫ﺑﻪ ﺷﺮﻋﺎ‪.‬‬
‫‪         ‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.    ‬‬
‫‪.         ‬‬ ‫‪‬‬ ‫ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪   ‬‬ ‫ﻭﺍﻵﻳﺎﺕ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺜﲑﺓ‪ ،‬ﻭﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.       ‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ‪-‬ﺃﻳﻀﺎ‪ -‬ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺫﻡ ﺍﻟﺒﺪﻉ ﻭﺍﶈﺪﺛﺎﺕ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻳﻘﻮﻝ ﰲ‬
‫ﺍﳉﻤﻌﺔ ﻭﰲ ﻏﲑﻫﺎ‪  :‬ﺃﻻ ﺇﻥ ﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ‪ ،‬ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‪ ،‬ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﺎﺭ ‪. ‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ‪-‬ﺃﻳﻀﺎ‪ -‬ﰲ ﺍﻟﺴﻨﻦ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻌﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ ‪ ‬ﺃﻧﻪ ﻗﺎﻝ‪  :‬ﻭﻋﻈﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺫﺍﺕ‬
‫ﻳﻮﻡ ﻣﻮﻋﻈﺔ ﺑﻠﻴﻐﺔ‪ ،‬ﻭ‪‬ﺟﹺﻠﹶﺖ‪ ‬ﻣﻨﻬﺎ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺫﺭﻓﺖ ﻣﻨﻬﺎ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻓﻘﻠﻨﺎ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻛﺄ‪‬ﺎ ﻣﻮﻋﻈﺔ ﻣﻮﺩﻉ‬
‫‪  ...‬ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﻓﻴﻪ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺇﻧﻪ ﻣﻦ ﻳ‪‬ﻌ‪‬ﺶ‪ ‬ﻣﻨﻜﻢ ﻓﺴﲑﻯ ﺍﺧﺘﻼﻓﺎ ﻛﺜﲑﺍ‪ ،‬ﻓﻌﻠﻴﻜﻢ ﺑﺴﻨﱵ ﻭﺳﻨﺔ‬
‫ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﳌﻬﺪﻳﲔ ﻣﻦ ﺑﻌﺪﻱ‪ ،‬ﲤﺴﻜﻮﺍ ‪‬ﺎ‪ ،‬ﻭﻋﻀﻮﺍ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﻮﺍﺟﺬ ؛ ﻓﺈﻥ ﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ ‪. ‬‬
‫ﻭﺍﻟﻌﻠﻤﺎﺀ ‪-‬ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ‪ -‬ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺇﺑﻄﺎﻝ ﺍﻟﺒﺪﻉ‪ ،‬ﻓﻜﻞ ﺑﺪﻋﺔ ﰲ ﺍﻟﺪﻳﻦ ﺃﹸﺟ‪‬ﻤ‪‬ﻊ‪ ‬ﻋﻠﻰ ﺇﺑﻄﺎﳍﺎ ﺇﺫﺍ‬
‫ﺻﺎﺭﺕ ﺑﺪﻋﺔ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﺩﺧﻞ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻣﺎ ﻫﻲ ﺍﻟﱵ ﳛﻜﻢ ﻋﻠﻴﻬﺎ ﺑﺄ‪‬ﺎ ﺭ‪‬ﺩ‪ ‬؟ ﻷﻥ ﻫﺬﺍ‬
‫ﺍﳊﺪﻳﺚ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﳏﺪﺛﺔ ﺭﺩ ‪ ‬ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ ‪. ‬‬
‫ﻓﺎﻟﺒﺪﻋﺔ ﰲ ﺍﻟﺪﻳﻦ ﻋ‪‬ﺮ‪‬ﻓﹶﺖ‪ ‬ﺑﻌﺪﺓ ﺗﻌﺮﻳﻔﺎﺕ‪ ،‬ﻳﻬﻤﻨﺎ ﻣﻨﻬﺎ ﺗﻌﺮﻳﻔﺎﻥ ﻟﻀﻴﻖ ﺍﳌﻘﺎﻡ‪:‬‬
‫ﺃﻭﳍﺎ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﺍﳌﺸﻬﻮﺭ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻟﺸﺎﻃﱯ ﰲ ﺍﻻﻋﺘﺼﺎﻡ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺟﻴﺪ؛ ﻷﻧﻪ ﺟﻌﻞ ﺍﻟﺒﺪﻋﺔ‬
‫ﻃﺮﻳﻘﺔ ﻣﻠﺘﺰﻣﺔ‪ ،‬ﻭﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺴﻠﻮﻙ ﻋﻠﻴﻬﺎ ﻣﻀﺎﻫﺎﺓ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺷﺮﺡ ﺍﻟﺘﻌﺮﻳﻒ ﻭﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ‬
‫ﻳﻄﻮﻝ‪ ،‬ﻓﺘﺮﺍﺟﻌﻮﻧﻪ ﰲ ﻣﻜﺎﻧﻪ‪.‬‬

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‫ﻟﻜﻦ ﻳﻬﻤﻨﺎ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻒ ﻫﺬﺍ ﺷﻴﺌﲔ‪:‬‬

‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﻣﻠﺘﺰﻡ ‪‬ﺎ؛ ﻷﻧﻪ ﻗﺎﻝ ﻃﺮﻳﻖ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻄﺮﻳﻘﺔ ﻫﻲ ﺍﳌﻠﺘﺰﻡ ‪‬ﺎ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﺻﺒﺤﺖ ﻃﺮﻳﻘﺔ‬
‫ﻳﻄﺮﻗﻬﺎ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ‪ ،‬ﺃﻭ ﺗﺘﻜﺮﺭ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻳﻌﲏ ﻣﺎ ﺍﻟﺘ‪‬ﺰﹺﻡ ﺑﻪ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ﻣ‪‬ﺨ‪‬ﺘ‪‬ﺮ‪‬ﻋﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﺃ‪‬ﺎ ﱂ ﺗﻜﻦ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺗ‪‬ﻀ‪‬ﺎﻫ‪‬ﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺣﻴﺚ ﺇﻥ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺮﻋﻴﺔ ﳍﺎ ﻭﺻﻒ ﻭﳍﺎ‬
‫ﺃﺛﺮ‪ ،‬ﺃﻣﺎ ﺍﻟﻮﺻﻒ ﻓﻤﻦ ﺟﻬﺔ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﻌﺪﺩ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﺛﺮ ﻓﻬﻮ ﻃﻠﺐ ﺍﻷﺟﺮ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.‬‬
‫ﻓﺘﺤﺼﻞ ﻟﻨﺎ ﺃﻥ ﺧﻼﺻﺔ ﻣﺎ ﻳﺘﺼﻞ ﺑﺘﻌﺮﻳﻒ ﺍﻟﺸﺎﻃﱯ ﻟﻠﺒﺪﻋﺔ ﻳﺘﻌﻠﻖ ﺑﺜﻼﺛﺔ ﺃﺷﻴﺎﺀ‪:‬‬
‫ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﻳ‪‬ﻠﹾﺘ‪‬ﺰ‪‬ﻡ ‪‬ﺎ ‪ ،‬ﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ﳐﺘﺮﻋﺔ‪ ،‬ﱂ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﻋﻤﻞ ﺳﺎﺑﻖ‪ ،‬ﻭﻫﺬﻩ ﺗﻮﺍﻓﻖ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪  :‬ﻣﻦ‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﺗ‪‬ﻀ‪‬ﺎﻫ‪‬ﻰ ‪‬ﺎ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺍﻟﺰﻣﺎﻥ‬ ‫‪‬‬ ‫ﻋﻤﻞ ﻋﻤﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ‬
‫ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﻮﺻﻒ ﻭﺍﻷﺛﺮ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻮﺻﻒ ﻣﻊ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ ،‬ﻭﺍﻷﺛﺮ ﻭﻫﻮ ﻃﻠﺐ ﺍﻷﺟﺮ ﻣﻦ‬
‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺬﻟﻚ ﺍﻟﻌﻤﻞ ‪.‬‬
‫ﻭﻋﺮ‪‬ﻓﹶﻪ ﻏﲑﻩ ﺑﺘﻌﺮﻳﻒ ﺃﻭﺿﺢ‪ ،‬ﻭﻫﻮ ﺗﻌﺮﻳﻒ ﺍﻟﺴﻤﲏ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺒﺪﻋﺔ ﻣﺎ ﺃﹸﺣ‪‬ﺪ‪‬ﺙﹶ ﻋﻠﻰ ﺧﻼﻑ‬
‫ﺍﳊﻖ ﺍﳌﹸﺘ‪‬ﻠﹶﻘﱠﻰ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻋﻤﻞ ﺃﻭ ﺍﻋﺘﻘﺎﺩ‪ ،‬ﻭﺟ‪‬ﻌ‪‬ﻞﹶ ﺫﻟﻚ ﺩﻳﻨﺎ ﻗﻮﳝﺎ ﻭﺻﺮﺍﻃﺎ ﻣﺴﺘﻘﻴﻤﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ‪-‬ﺃﻳﻀﺎ‪ -‬ﺻﺤﻴﺢ‪ ،‬ﻭﻳﺘﻀﺢ ﻟﻨﺎ ﻣﻨﻪ ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﺃﺣﺪﺛﺖ ﻋﻠﻰ ﺧﻼﻑ ﺍﳊﻖ‪ ،‬ﻓﻬﻲ ﺑﺎﻃﻞ‪،‬‬
‫ﻭﺃ‪‬ﺎ ﺗﻜﻮﻥ ﰲ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﰲ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﰲ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﻭﺃ‪‬ﺎ ﻣ‪‬ﻠﹾﺘ‪‬ﺰ‪‬ﻡ‪ ‬ﺎ؛ ﻷﻧﻪ ﻗﺎﻝ ﰲ ﺁﺧﺮﻩ‪ :‬ﺟﻌﻞ ﺫﻟﻚ‬
‫ﺩﻳﻨﺎ ﻗﻮﳝﺎ ﻭﺻﺮﺍﻃﺎ ﻣﺴﺘﻘﻴﻤﺎ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﺫﻟﻚ ﻓﻤﻦ ﺍﳌﻬﻤﺎﺕ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺒﺪﻋﺔ ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﺗﻜﻮﻥ ﰲ ﺍﻷﻗﻮﻝ ﻭﺍﻷﻋﻤﺎﻝ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﻏﲑ ﻭﺻﻒ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﺟ‪‬ﻌ‪‬ﻞﹶ ﻟﻠﻘﻮﻝ ﻃﺮﻳﻘﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ ،‬ﺃﻭ ﻣﻦ ﺣﻴﺚ‬
‫ﺍﻟﻌﺪﺩ‪ ،‬ﺗ‪‬ﻌ‪‬ﺒ‪‬ﺪ‪ ‬ﺑﻘﻮﻝ ﻟﻴﺲ ﻭﺻﻒ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺟ‪‬ﻌ‪‬ﻞﹶ ﻟﻪ ﻭﺻﻒ ﻣﻦ ﺣﻴﺚ ﺍﻟﺰﻣﺎﻥ ﺃﻭ ﺍﳌﻜﺎﻥ ﺃﻭ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﻃﹸﻠ‪‬ﺐ‪ ‬ﺑﻪ‬
‫ﺍﻷﺟﺮ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.‬‬

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‫ﺃﻭ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻳ‪‬ﺤ‪‬ﺪ‪‬ﺙﹸ ﺃﻋﻤﺎﻻ ﻳﺘﻘﺮﺏ ‪‬ﺎ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﳚﻌﻞ ﳍﺎ ﺻﻔﺔ ﺗ‪‬ﻀ‪‬ﺎﻫ‪‬ﻰ ‪‬ﺎ ﺍﻟﺼﻔﺔ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺫﻛﺮﻧﺎ‪ ،‬ﺃﻭ ﻳﻌﺘﻘﺪ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻋﻠﻰ ﺧﻼﻑ ﺍﳊﻖ ﺍﳌﹸﺘ‪‬ﻠﹶﻘﱠﻰ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪.‬‬
‫ﻓﻬﺬﻩ ﻛﻠﻬﺎ ﻣﻦ ﺃﺣﺪﺛﻬﺎ ‪-‬ﲟﻌﲎ‪ :‬ﻣﻦ ﺃﻧﺸﺄﻫﺎ‪ -‬ﻓﻬﻲ ﻣﺮﺩﻭﺩﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﺗﺒﻌﻪ ﻋﻠﻰ ﺫﻟﻚ ﻓﻬﻮ ‪-‬ﺃﻳﻀﺎ‪-‬‬
‫ﻋﻤﻠﻪ ﻣﺮﺩﻭﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺗﺎﺑﻌﺎ؛ ﻷﻥ ﺍﻟﺘﺎﺑﻊ ‪-‬ﺃﻳﻀﺎ‪ -‬ﳏﺪﺙ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﺫﺍﻙ ﳏﺪﺙ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻷﻫﻞ ﺯﻣﺎﻧﻪ‪ ،‬ﻓﻜﻞ ﻣﻦ ﻋﻤﻞ ﺑﺒﺪﻋﺔ ﻓﻬﻮ ﳏﺪﺙ ﳍﺎ‪.‬‬
‫ﳍﺬﺍ ﻳﺘﻘﺮﺭ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺄﺻﻴﻞ ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﻣ‪‬ﻠﹾﺘ‪‬ﺰ‪‬ﻡ‪ ‬ﺎ‪ ،‬ﰲ ﺍﻷﻗﻮﺍﻝ ﺃﻭ ﺍﻷﻋﻤﺎﻝ ﺃﻭ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﻓﻼ ﻳﻘﺎﻝ ﺇﻧﻪ‬
‫ﻣﻦ ﺃﺧﻄﺄ ﻣﺮﺓ ﰲ ﺍﻋﺘﻘﺎﺩ ﻭﱂ ﻳﻠﺘﺰﻡ ﺑﻪ ﺃﻧﻪ ﻣﺒﺘﺪﻉ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﻓﻴﻤﻦ ﻓﻌﻞ ﻓﻌﻼ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﺴﻨﺔ ﺇﻧﻪ ﻣﺒﺘﺪﻉ‪،‬‬
‫ﺇﺫﺍ ﻓﻌﻠﻪ ﻣﺮﺓ‪ ،‬ﺃﻭ ﻣﺮﺗﲔ ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﱂ ﻳﻠﺘﺰﻣﻪ‪.‬‬
‫ﻓﻮﺻﻒ ﺍﻻﻟﺘﺰﺍﻡ ﺿﺎﺑﻂ ﻣﻬﻢ ﻛﻤﺎ ﺫﻛﺮ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺑﻌﺾ ﻛﻼﻣﻪ ﺃﻥ ﺿﺎﺑﻂ ﺍﻻﻟﺘﺰﺍﻡ ﻣﻬﻢ‬
‫ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺒﺪﻋﺔ ﻭﳐﺎﻟﻔﺔ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻨﻘﻮﻝ‪ :‬ﺧﺎﻟﻒ ﺍﻟﺴﻨﺔ ﰲ ﻋﻤﻠﻪ‪ ،‬ﻭﻻ ﻧﻘﻮﻝ ﺇﻧﻪ ﻣﺒﺘﺪﻉ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺇﻟﺘﺰﻡ‬
‫ﳐﺎﻟﻔﺔ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺟﻌﻞ ﺫﻟﻚ ﺩﻳﻨﺎ ﻳﻠﺘﺰﻣﻪ‪.‬‬
‫ﻓﺈﺫﻥ ﻣﻦ ﺃﺧﻄﺄ ﰲ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺧﺎﻟﻒ ﺍﻟﺴﻨﺔ ﻓﻴﻪ‪ ،‬ﻓﺈﻧﻪ ‪-‬ﺇﻥ ﻛﺎﻥ ﻳﺘﻘﺮﺏ ﺑﻪ ﺇﱃ‬
‫ﺍﷲ‪ -‬ﻓﻨﻘﻮﻝ ﻟﻪ‪ :‬ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻣﻨﻚ ﳐﺎﻟﻒ ﻟﻠﺴﻨﺔ‪.‬‬
‫ﻓﺈﻥ ﺍﻟﺘﺰﻣﻪ ﺑﻌﺪ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻣﻠﺘﺰﻣﺎ ﻟﻪ‪ ،‬ﺩﺍﺋﻤﺎ ﻳﻔﻌﻞ ﻫﺬﺍ ﺍﻟﺸﻲﺀ‪ ،‬ﻓﻬﺬﺍ ﻳﺪﺧﻞ ﰲ ﺣﻴﺰ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺿﺎﺑﻂ ﻣﻬﻢ ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺒﺪﻋﺔ ﻭﳐﺎﻟﻔﺔ ﺍﻟﺴﻨﺔ ‪.‬‬
‫ﳑﺎ ﻳﺘﺼﻞ ‪-‬ﺃﻳﻀﺎ‪ -‬ﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﺒﺪﻉ ﻭﺍﶈﺪﺛﺎﺕ ﻳﻄﻮﻝ‪ ،‬ﻟﻜﻦ ﻧﻨﺒﻪ ﻋﻠﻰ ﺃﺻﻮﻝ ﻓﻴﻬﺎ‪،‬‬
‫ﳑﺎ ﻳﺘﺼﻞ ﺑﻪ ﻣﻦ ﺍﻟﻔﺮﻕ ﺑﲔ ﻣ‪‬ﺤ‪‬ﺪ‪‬ﺙ ﻭﻣ‪‬ﺤ‪‬ﺪ‪‬ﺙ‪ ،‬ﺃﻥ ﻫﻨﺎﻙ ﳏﺪﺛﺎﺕ ﱂ ﳚﻌﻠﻬﺎ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪-‬‬
‫ﻣﻦ ﺍﻟﺒﺪﻉ؛ ﺑﻞ ﺃﻗﺮﻭﻫﺎ‪ ،‬ﻭﺟﻌﻠﻮﻫﺎ ﺳﺎﺋﻐﺔ‪ ،‬ﻭﻋ‪‬ﻤ‪‬ﻞﹶ ‪‬ﺎ‪ ،‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﱵ ﲰﺎﻫﺎ ﺍﻟﻌﻠﻤﺎﺀ ‪-‬ﻓﻴﻤﺎ ﺑﻌﺪ‪ -‬ﺍﳌﺼﺎﱀ‬
‫ﺍﳌﺮﺳﻠﺔ‪ ،‬ﻭﺍﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ ﻟﻠﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ ﻭﺟﻬﺎﻥ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﻣﻌﲎ ﺍﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‬
‫ﺃﺭﺳﻞ ﺍﻟﺸﺎﺭﻉ ﺣﻜﻤﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻯ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﻓﺈﻥ ﳍﻢ ﺃﻥ ﻳﺄﺫﻧﻮﺍ ﺑﻪ ﻷﺟﻞ ﺃﻥ‬
‫ﺍﻟﺸﺎﺭﻉ ﻣﺎ ﻋ‪‬ﻠﱠﻖ ﺑﻪ ﺣﻜﻤﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﺄﰐ ﺑﻴﺎﻥ ﺻﻔﺎﺗﻪ ‪.‬‬

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‫ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺍﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ ﺗﻜﻮﻥ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻻ ﺃﻣﻮﺭ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﰲ ﺍﻟﻮﺳﺎﺋﻞ‬
‫ﻣﻨﻬﺎ ﺍﻟﱵ ﻳ‪‬ﺤ‪‬ﻘﱠﻖ‪ ‬ﺎ ﺃﺣﺪ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﺍﳋﻤﺲ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻗﺎﻣﺖ ﻋﻠﻰ ﺣﻔﻆ ﺿﺮﻭﺭﻳﺎﺕ ﲬﺲ‬
‫ﻣﻌﻠﻮﻣﺔ ﻟﺪﻳﻜﻢ‪ :‬ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﳌﺎﻝ‪ ،‬ﻭﺍﻟﻨﺴﻞ‪ ،‬ﻭﺍﻟﻌﻘﻞ‪.‬‬
‫ﻫﺬﻩ ﺍﳋﻤﺲ ﻭﺳﺎﺋﻞ ﺣﻔﻈﻬﺎ ‪-‬ﻫﺬﻩ ﻣﻦ ﺍﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ‪ -‬ﻭﺳﺎﺋﻞ ﺣﻔﻆ ﺍﻟﺪﻳﻦ ﻣﺼﻠﺤﺔ ﻣﺮﺳﻠﺔ‪ ،‬ﻟﻚ ﺃﻥ‬
‫ﺗ‪‬ﺤ‪‬ﺪ‪‬ﺙﹶ ﻓﻴﻬﺎ ﻣﺎ ﳛﻔﻆ ﺩﻳﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺜﻞ ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺐ ‪ ،‬ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺐ ﱂ ﻳﻜﻦ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﻨﱯ ‪ ‬ﻓﺄﹸﺣ‪‬ﺪ‪‬ﺙﹶ‬
‫ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺐ‪ ،‬ﺗﺄﻟﻴﻒ ﺍﻟﺮﺩﻭﺩ‪ ،‬ﲨﻊ ﺍﳊﺪﻳﺚ ﻣﺎ ﻛﺎﻥ‪ ،‬ﻰ ﺍﻟﻨﱯ ‪ ‬ﺃﻥ ﻳ‪‬ﻜﹾﺘ‪‬ﺐ ﺣﺪﻳﺜﻪ‪ ،‬ﻭ‪‬ﻰ ﻋﻤﺮ ﺃﻥ ﻳ‪‬ﻜﹾﺘ‪‬ﺐ‬
‫ﺣﺪﻳﺚ ﺍﻟﻨﱯ ‪ ‬ﰒ ﻛﹸﺘ‪‬ﺐ‪.‬‬
‫ﻫﺬﺍ ﻭﺳﻴﻠﺔ ﱂ ﻳﻜﻦ ﺍﳌﹸﻘﹾﺘ‪‬ﻀ‪‬ﻲ ﳍﺎ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻗﺎﺋﻤﺎ‪ ،‬ﰒ ﻗﺎﻡ ﺍﳌﻘﺘﻀﻲ ﳍﺎ‪ ،‬ﻓﺼﺎﺭﺕ ﻭﺳﻴﻠﺔ ﳊﻔﻆ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﺻﺎﺭﺕ ﻣﺼﻠﺤﺔ ﻣﺮﺳﻠﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﺑﺪﻋﺔ‪.‬‬
‫ﻓﺈﺫﻥ ﻣﻦ ﺍﳌﻬﻤﺎﺕ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻥ ﺗ‪‬ﻔﹶﺮ‪‬ﻕ ﻣﺎ ﺑﲔ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻭﻣﺎ ﺑﲔ ﺍﳌﺼﻠﺤﺔ ﺍﳌﺮﺳﻠﺔ؛ ﻓﺎﻟﺒﺪﻋﺔ ﰲ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻣﺘﺠﻬﺔ ﺇﱃ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﺼﻠﺤﺔ ﺍﳌﺮﺳﻠﺔ ﻓﻬﻲ ﻣﺘﺠﻬﺔ ﺇﱃ ﻭﺳﺎﺋﻞ ﲢﻘﻴﻖ ﺍﻟﻐﺎﻳﺎﺕ‪ ،‬ﻫﺬﺍ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﱂ ﺗ‪‬ﻔﹾﻌ‪‬ﻞ‪ ،‬ﻭﺍﳌﺼﻠﺤﺔ ﺍﳌﹸﺮ‪‬ﺳ‪‬ﻠﹶﺔ ﱂ ﻳﻘﻢ‪‬‬ ‫‪‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﻗﺎﻡ ﺍﳌﻘﺘﻀﻲ ﻟﻔﻌﻠﻬﺎ ﰲ ﺯﻣﻦ ﺍﳌﺼﻄﻔﻰ‬
‫ﺍﳌﻘﺘﻀﻲ ﻟﻔﻌﻠﻬﺎ ﰲ ﺯﻣﻦ ﺍﻟﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻓﺈﺫﻥ ﺇﺫﺍ ﻧﻈﺮﻧﺎ ‪-‬ﻣﺜﻼ‪ -‬ﺇﱃ ﲨﻊ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺟ‪‬ﻤ‪‬ﻊ‪ ‬ﺍﻟﻘﺮﺁﻥ ﺟ‪‬ﻤ‪‬ﻊ‪ ‬ﺑﻌﺪ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،-‬ﰲ‬
‫ﻋﻬﺪﻩ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﱂ ﻳ‪‬ﺠ‪‬ﻤ‪‬ﻊ‪ ،‬ﻓﻬﻞ ﻧﻘﻮﻝ ﲨﻊ ﺍﻟﻘﺮﺁﻥ ﺑﺪﻋﺔ؟‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺃﲨﻌﻮﺍ ‪-‬ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ‪ -‬ﺃﻥ ﲨﻊ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﻘﻮﻡ‬
‫ﻣﺎ ﻗﺎﻡ ﺍﳌﻘﺘﻀﻲ ﻟﻠﻔﻌﻞ؛ ﻷﻥ ﺍﻟﻮﺣﻲ ﻳﺘﱰﻝ‪ ،‬ﻓﻠﻮ ﻧ‪‬ﺴِﺦ‪ ‬ﺍﻟﻘﺮﺁﻥ ﻛﺎﻣﻼ ﻟﻜﺎﻥ‬ ‫‪‬‬ ‫‪‬ﺎ ﺍﻷﻣﺔ‪ ،‬ﻫﻨﺎ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ‬
‫ﻫﻨﺎﻙ ﺇﺩﺧﺎﻝ ﻟﻶﻳﺎﺕ ﰲ ﺍﳍﻮﺍﻣﺶ ﺃﻭ ﺑﲔ ﺍﻟﺴﻄﻮﺭ‪ ،‬ﻭﻫﺬﺍ ﻋﺮﺿﺔ ﻷﺷﻴﺎﺀ ﻏﲑ ﳏﻤﻮﺩﺓ‪.‬‬
‫ﻓﻜﺎﻥ ﻣﻦ ﺣﻜﻤﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻧﻪ ﻣﺎ ﺃﻣﺮ ﻧﺒﻴﻪ ﲜﻤﻊ ﺍﻟﻘﺮﺁﻥ ﰲ ﻛﺘﺎﺏ ﻭﺍﺣﺪ ﰲ ﺣﻴﺎﺗﻪ ‪-‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬؛ ﻭﺇﳕﺎ ﳌﺎ ﺍﻧﺘﻬﻰ ﺍﻟﻮﺣﻲ ﺑﻮﻓﺎﺓ ﺍﳌﺼﻄﻔﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﲨﻌﻪ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﰒ‬
‫ﺟ‪‬ﻤ‪‬ﻊ‪ ‬ﺑﻌﺪ ﺫﻟﻚ ‪.‬‬

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‫ﻭﰲ ﺃﺷﻴﺎﺀ ﺷﱴ ﻣﻦ ﺇﻧﺸﺎﺀ ﺩﻭﺍﻭﻳﻦ ﺍﳉﻨﺪ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻵﻻﺕ‪ ،‬ﻭﻣﻦ ﲢﺪﻳﺚ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ‬
‫‪‬‬ ‫ﺑﻌﻠﻮﻡ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻣﻦ ﻓﺘﺢ ﺍﻟﻄﺮﻗﺎﺕ‪ ،‬ﻭﺗﻜﻮﻳﻦ ﺍﻟﺒﻠﺪﻳﺎﺕ ﻭﺍﻟﻮﺯﺍﺭﺍﺕ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﻫﺬﺍ ﰲ ﻋﻬﺪ ﻋﻤﺮ‬
‫ﻭﰲ ﻋﻬﺪ ﺃﻣﺮﺍﺀ ﺍﳌﺆﻣﻨﲔ ﻓﻴﻤﺎ ﺑﻌﺪ ﺫﻟﻚ ‪.‬‬
‫ﺇﺫﻥ ﻓﺎﳊﺎﺻﻞ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﳌﺼﻠﺤﺔ ﺍﳌﺮﺳﻠﺔ ﻣ‪‬ﺤ‪‬ﺪ‪‬ﺛﹶﺔ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪  :‬ﻣﻦ ﺃﺣﺪﺙ‬
‫ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ ‪ ‬ﻷﻥ ﻫﺬﻩ ﻟﻴﺴﺖ ﰲ ﺍﻷﻣﺮ؛ ﻭﺇﳕﺎ ﻫﻲ ﰲ ﻭﺳﻴﻠﺔ ﲢﺪﻳﺚ ﺍﻷﻣﺮ‪ ،‬ﻓﺨﺮﺟﺖ‬
‫ﻋﻦ ﴰﻮﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ‪.‬‬
‫ﻭﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ ﺃ‪‬ﺎ ﺇﺣﺪﺍﺙ ﻟﻴﺲ ﰲ ﺍﻟﺪﻳﻦ؛ ﻭﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﺪﻧﻴﺎ ﳌﺼﻠﺤﺔ ﺷﺮﻋﻴﺔ ﺗﻌﻠﻘﺖ ‪‬ﺬﺍ ﺍﻟﻌﻤﻞ‪.‬‬
‫ﲰ‪‬ﺎﻫﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺼﺎﱀ ﻣﺮﺳﻠﺔ‪ ،‬ﻭﺟ‪‬ﻌ‪‬ﻠﹶﺖ‪ ‬ﻣﻄﻠﻮﺑﺔ ﻣﻦ ﺑﺎﺏ ﲢﻘﻴﻖ ﺍﻟﻮﺳﺎﺋﻞ؛ ﻷﻥ ﺍﻟﻮﺳﺎﺋﻞ ﳍﺎ ﺃﺣﻜﺎﻡ‬
‫ﺍﻟﻐﺎﻳﺎﺕ‪ ،‬ﻓﻬﻲ ﻭﺍﺟﺒﺔ ﻭﻻ ﺑﺪ ﻣﻦ ﻋﻤﻠﻬﺎ؛ ﻷﻥ ﳍﺎ ﺣﻜﻢ ﺍﻟﻐﺎﻳﺎﺕ‪.‬‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﻗﺴﻢ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﳌﻌﺎﻣﻼﺕ ﻗﺴﻢ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﺎﻟﻌﺒﺎﺩﺍﺕ ﺇﺣﺪﺍﺙ ﺃﻣﺮ ﰲ ﻋﺒﺎﺩﺓ ﻋﻠﻰ‬
‫ﺧﻼﻑ ﺳﻨﺔ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﳏﺪﺙ ﻭﺑﺪﻋﺔ ﰲ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻓﻬﻮ ﺃﻳﻀﺎ‬ ‫‪‬‬ ‫ﻭﻛﺬﻟﻚ ﰲ ﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﺇﺣﺪﺍﺙ ﺃﻭﺿﺎﻉ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﺍﻟﻨﱯ‬
‫ﻣﺮﺩﻭﺩ؛ ﻷﻧﻪ ﻣ‪‬ﺤ‪‬ﺪ‪‬ﺙﹲ ﰲ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻣﺜﺎﻟﻪ‪ :‬ﺃﻥ ﻳ‪‬ﺤ‪‬ﻮ‪‬ﻝﹶ ‪-‬ﻣﺜﻼ‪ -‬ﻋﻘﺪ ﺍﻟﺮﺑﺎ ﻣﻦ ﻛﻮﻧﻪ ﻋﻘﺪﺍ ﳏﺮﻣﺎ ﺇﱃ ﻋﻘﺪ ﺟﺎﺋﺰ‪ ،‬ﻓﻬﺬﺍ ﺗﺒﺪﻳﻞ ﻟﻠﺤﻜﻢ‪ ،‬ﺃﻭ‬
‫ﺇﺣﺪﺍﺙ ﻟﺘﺤﻠﻴﻞ ﻋﻘﺪ ﺣ‪‬ﺮ‪‬ﻣﻪ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﺃﻭ ﻳﺒﻄﻞ ﺷﺮﻃﺎ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺩ‪‬ﻝﱠ ﻋﻠﻴﻬﺎ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻓﺈﺑﻄﺎﻟﻪ‬
‫ﳍﺬﺍ ﺍﻟﺸﺮﻁ ﻣ‪‬ﺤ‪‬ﺪ‪‬ﺙﹲ ﺃﻳﻀﺎ‪ ،‬ﻓﻴﻌﻮﺩ ﻋﻠﻴﻪ ﺑﺎﻟﺮﺩ‪.‬‬
‫ﺤﺼ‪‬ﻦ‪ ،‬ﺃﻭ ﺍﳉﻠﺪ ﻭﺍﻟﺘﻐﺮﻳﺐ ﻟﻐﲑ ﺍﶈﺼﻦ‪ ،‬ﺇﱃ‬
‫ﺃﻭ ﺃﻥ ﻳ‪‬ﺤ‪‬ﻮ‪‬ﻝﹶ ‪-‬ﻣﺜﻼ‪ -‬ﻋﻘﻮﺑﺔ ﺍﻟﺰﻧﺎ ﻣﻦ ﻛﻮ‪‬ﺎ ﺭﲨﺎ ﻟﻠﻤ‪ ‬‬
‫ﻋﻘﻮﺑﺔ ﻣﺎﻟﻴﺔ‪ ،‬ﻓﻬﺬﺍ ﺭﺩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﰲ ﺍﳌﻌﺎﻣﻼﺕ؛ ﻷ‪‬ﺎ ﺇﺣﺪﺍﺙ ﰲ ﺍﻟﺪﻳﻦ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ‪ ،‬ﻭﻫﺬﺍ‬
‫ﳜﺘﻠﻒ ﻋﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻌﺮﻭﻓﺔ ﺃﻥ‪ :‬ﺍﻷﺻﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺘﻮﻗﻴﻒ‪ ،‬ﻭﺍﻷﺻﻞ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻹﺑﺎﺣﺔ ﻭﻋﺪﻡ‬
‫ﺍﻟﺘﻮﻗﻴﻒ‪.‬‬
‫ﻫﺬﺍ ‪-‬ﻳﻌﲏ‪ -‬ﻓﻴﻤﺎ ﻳﻜﻮﻥ ﰲ ﻣﻌﺎﻣﻼﺕ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺷﺮﻁ ﺷﺮﻋﻲ ﺃﻭ ﻋﻘﺪ‪ ،‬ﺷﺮﻁ ﺷﺮﻋﻪ‬
‫ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﺃﻣﺮ ﺑﻪ ﻭﺍﺷﺘﺮﻃﻪ‪ ،‬ﺃﻭ ﻋﻘﺪ ﺃﺑﻄﻠﻪ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻓﻼ ﻳﺪﺧﻞ ﻓﻴﻪ ﺟﻮﺍﺯ ﺍﻟﺘﻐﻴﲑ؛ ﻭﺇﳕﺎ ﺟﻮﺍﺯ ﺍﻟﺘﻐﻴﲑ‪ ،‬ﺃﻭ‬

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‫ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﻭﺃ‪‬ﺎ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ ﻭﺍﻟﺴﻌﺔ‪ ،‬ﻫﺬﺍ ﻓﻴﻤﺎ ﱂ ﻳﺪﻝ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺷﺮﻃﻴﺘﻪ‪ ،‬ﺃﻭ ﻋﻠﻰ‬
‫ﻋﻘﺪﻩ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺇﺑﻄﺎﻝ ﺫﻟﻚ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﰲ ﺣﺪﻳﺚ ﺑﺮﻳﺮﺓ ﺍﳌﺸﻬﻮﺭ‪  :‬ﻛﻞ ﺷﺮﻁ ﻟﻴﺲ ﰲ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﻓﻬﻮ ﺑﺎﻃﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺎﺋﺔ ﺷﺮﻁ ‪. ‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺄﰐ ﰲ ﲨﻴﻊ ﺃﺑﻮﺍﺏ ﺍﻟﺪﻳﻦ‪ ،‬ﻳﺄﰐ ﰲ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﰲ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺼﻴﺎﻡ‪،‬‬
‫ﻭﺍﳊﺞ‪ ،‬ﻭﰲ ﺍﻟﺒﻴﻮﻉ ﻭﺍﻟﺸﺮﻛﺎﺕ‪ ،‬ﻭﺍﻟﻘﺮﺽ‪ ،‬ﻭﺍﻟﺼﺮﻑ‪ ،‬ﻭﺍﻹﺟﺎﺭﺓ ﺇﱃ ﺁﺧﺮﻩ ‪ ،‬ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻄﻼﻕ‪ ،‬ﻭﲨﻴﻊ‬
‫ﺃﺑﻮﺍﺏ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﰲ ﻣﻮﺍﺿﻌﻪ ﻣﻦ ﺗﻔﺼﻴﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ‬
‫ﺇﻥ ﺍﳊﻼﻝ ﺑﲔ ﻭﺇﻥ ﺍﳊﺮﺍﻡ ﺑﲔ‬

‫ﻭﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺍﻟﺒﺸﲑ ‪ ‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ‪  :‬ﺇﻥ ﺍﳊﻼﻝ ﺑ‪‬ﻴ‪‬ﻦ ﻭﺇﻥ ﺍﳊﺮﺍﻡ‬
‫ﺑ‪‬ﻴ‪‬ﻦ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﺃﻣﻮﺭ ﻣﺸﺘﺒﻬﺎﺕ‪ ،‬ﻻ ﻳﻌﻠﻤﻬﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻤﻦ ﺍﺗﻘﻰ ﺍﻟﺸﺒﻬﺎﺕ ﻓﻘﺪ ﺍﺳﺘﱪﺃ ﻟﺪﻳﻨﻪ ﻭﻋﺮﺿﻪ‪،‬‬
‫ﻭﻣﻦ ﻭﻗﻊ ﰲ ﺍﻟﺸﺒﻬﺎﺕ ﻭﻗﻊ ﰲ ﺍﳊﺮﺍﻡ‪ ،‬ﻛﺎﻟﺮﺍﻋﻲ ﻳﺮﻋﻰ ﺣﻮﻝ ﺍﳊﻤﻰ ﻳﻮﺷﻚ ﺃﻥ ﻳﺮﺗﻊ ﻓﻴﻪ‪ ،‬ﺃﻻ ﻭﺇﻥ ﻟﻜﻞ‬
‫ﻣﻠﻚ ﲪﻰ‪ ،‬ﺃﻻ ﻭﺇﻥ ﲪﻰ ﺍﷲ ﳏﺎﺭﻣﻪ‪ ،‬ﺃﻻ ﻭﺇﻥ ﰲ ﺍﳉﺴﺪ ﻣﻀﻐﺔ ﺇﺫﺍ ﺻﻠﺤﺖ ﺻﻠﺢ ﺍﳉﺴﺪ ﻛﻠﻪ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻓﺴﺪﺕ ﻓﺴﺪ ﺍﳉﺴﺪ ﻛﻠﻪ‪ ،‬ﺃﻻ ﻭﻫﻲ ﺍﻟﻘﻠﺐ ‪ ‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪-‬ﺣﺪﻳﺚ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ‪ ‬ﻋ‪‬ﺪ‪‬ﻩ ﺍﻟﻌﻠﻤﺎﺀ ﺛﻠﺚ ﺍﻟﺪﻳﻦ ﺃﻭ ﺭﺑﻊ ﺍﻟﺪﻳﻦ ؛ ﻓﺈﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﻗﺎﻝ‪ :‬ﺃﺣﺎﺩﻳﺚ ﺍﻹﺳﻼﻡ ﺗﺪﻭﺭ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺣﺎﺩﻳﺚ‪ :‬ﺣﺪﻳﺚ ﻋﻤﺮ‪  :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ‪ ‬ﻭﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‬
‫ﺍﻟﺴﺎﺑﻖ‪  :‬ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ ‪ ‬ﻭﺣﺪﻳﺚ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ‪.‬‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺣﺪﻳﺚ ﺍﻟﻨﻌﻤﺎﻥ ﺩ‪‬ﻝﱠ ﻋﻠﻰ ﺃﻥ ﺍﻷﺷﻴﺎﺀ ﻣﻨﻘﺴﻤﺔ ﺇﱃ ﺣﻼﻝ ﺑ‪‬ﻴ‪‬ﻦ‪ ،‬ﻭﺇﱃ ﺣﺮﺍﻡ ﺑ‪‬ﻴ‪‬ﻦ ‪ ،‬ﻭﺇﱃ ﻣﺸﺘﺒﻪ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻓﺎﳊﻼﻝ ﺍﻟﺒ‪‬ﻴ‪‬ﻦ ﻭﺍﳊﺮﺍﻡ ﺍﻟﺒ‪‬ﻴ‪‬ﻦ ﻭﺍﺿﺢ ﺍﳊﻜﻢ‪ ،‬ﻭﺍﳌﺸﺘﺒﻪ ﺟﺎﺀ ﺣﻜﻤﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﳊﻼﻝ ﳛﺘﺎﺝ ﺇﱃ‬
‫ﻧﻴﺔ‪ ،‬ﻭﺇﱃ ﻣﺘﺎﺑﻌﺔ‪ ،‬ﻭﻋﺪﻡ ﺇﺣﺪﺍﺙ ﻓﻴﻪ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﳌﻌﺎﻣﻼﺕ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳊﺮﺍﻡ ﳛﺘﺎﺝ ﺇﱃ ﻧﻴﺔ ﰲ‬
‫ﺗﺮﻛﻪ ﺣﱴ ﻳﺆﺟﺮ ﻋﻠﻴﻪ‪ ،‬ﺇﱃ ﺁﺧﺮ ﺫﻟﻚ ‪.‬‬
‫ﻓﺼﺎﺭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺛﻠﺚ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﺻﺎﺣﺐ ﺍﻟﺴﻨﻦ ﺟﻌﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺃﺭﺑﻌﺔ‪ ،‬ﻭﺯﺍﺩ ﻋﻠﻴﻬﺎ ﺣﺪﻳﺚ‪  :‬ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ ‪ ‬ﺍﳊﺪﻳﺚ‬
‫ﺍﻟﺬﻱ ﺳﻴﺄﰐ ﺑﻌﺪ ﻫﺬﺍ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻮﺿﻌﻪ ﻋﻈﻴﻢ ﰲ ﺍﻟﺸﺮﻳﻌﺔ؛ ﻓﻬﻮ ﺛﻠﺚ ﺍﻟﺪﻳﻦ ﳌﻦ ﻓﻬﻤﻪ‪ ،‬ﻓﻔﻴﻪ ﺃﻥ‬
‫ﺍﻷﺣﻜﺎﻡ ﺛﻼﺛﺔ‪ :‬ﺣﻼﻝ ﺑ‪‬ﻴ‪‬ﻦ ﻭﺍﺿﺢ ﻻ ﺍﺷﺘﺒﺎﻩ ﻓﻴﻪ‪ ،‬ﻭﺣﺮﺍﻡ ﺑ‪‬ﻴ‪‬ﻦ ﻭﺍﺿﺢ ﻻ ﺍﺷﺘﺒﺎﻩ ﻓﻴﻪ‪ ،‬ﻭﺛﺎﻟﺚ ﻣﺸﺘﺒﻪ ﻻ ﻳﻌﻠﻤﻪ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻜﻦ ﻳﻌﻠﻤﻪ ﺑﻌﻀﻬﻢ‪.‬‬
‫ﻓﺎﳊﻼﻝ ﺍﻟﺒ‪‬ﻴ‪‬ﻦ ﺍﻟﻮﺍﺿﺢ ﻣﻦ ﺃﺗﺎﻩ ﻓﻬﺬﺍ ﻋﻠﻰ ﺑﻴﻨﺔ‪ ،‬ﺑﲔ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﺍﳊﺮﺍﻡ ﺍﻟﺒﲔ ﺍﻟﻮﺍﺿﺢ ﺃﻳﻀﺎ ﺑ‪‬ﻴ‪‬ﻦ ﻟﻠﻨﺎﺱ‪ ،‬ﻻ‬
‫ﺍﺷﺘﺒﺎﻩ ﻓﻴﻪ‪ ،‬ﻓﻤﻦ ﺍﻧﺘﻬﻰ ﻋﻨﻪ ﻓﻬﻮ ﻣﺄﺟﻮﺭ‪ ،‬ﻭﻣﻦ ﻭﻗﻊ ﻓﻴﻪ ﻓﻬﻮ ﻣﺄﺯﻭﺭ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﻣﺎ ﻫﻮ ﻣﺸﺘﺒﻪ‪ ،‬ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺍﳌﺸﺘﺒﻪ ﺟﺎﺀ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﺮﺀﻭﻑ ﺍﻟﺮﺣﻴﻢ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ‪ ،-‬ﻓﻘﺎﻝ‪  :‬ﺍﳊﻼﻝ ﺑ‪‬ﻴ‪‬ﻦ‪ ،‬ﻭﺍﳊﺮﺍﻡ ﺑ‪‬ﻴ‪‬ﻦ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﺃﻣﻮﺭ ﻣﺸﺘﺒﻬﺎﺕ ‪. ‬‬
‫ﺍﳊﻼﻝ ﺍﻟﺒﲔ ﻣﺜﺎﻟﻪ ﺃﻧﻮﺍﻉ ﺍﳌﺄﻛﻮﻻﺕ ﺍﳌﺒﺎﺣﺔ‪ ،‬ﺗﺄﻛﻞ ﺍﻟﻠﺤﻢ ﻭﺍﳋﺒﺰ‪ ،‬ﻭﺗﺸﺮﺏ ﺍﳌﺎﺀ ﺇﱃ ﺁﺧﺮﻩ ‪ ،‬ﺃﻧﻮﺍﻉ‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﺒﺎﺣﺔ‪ ،‬ﺍﻟﺒﻴﻊ ﺍﻟﻮﺍﺿﺢ‪ ،‬ﺍﻟﺼﺮﻑ ﺍﻟﻮﺍﺿﺢ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﺃﻧﻮﺍﻉ ﺍﻹﺟﺎﺭﺓ ﺍﻟﻮﺍﺿﺤﺔ ‪ ،‬ﺍﻟﺰﻭﺍﺝ‬
‫ﺍﻟﻮﺍﺿﺢ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﳑﺎ ﺍﻛﺘﻤﻠﺖ ﻓﻴﻪ ﺍﻟﺸﺮﻭﻁ ﻭﻻ ﺷﺒﻬﺔ ﻓﻴﻪ‪ ،‬ﻓﻬﺬﺍ ﺑﲔ ﻳﻌﻠﻤﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﻳﻀﺎ ﻫﻮ ﺩﺭﺟﺎﺕ‪.‬‬
‫ﻭﺍﳊﺮﺍﻡ ﺑﲔ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻭﺍﺿﺢ ﻣﺜﻞ ﺣﺮﻣﺔ ﺍﳋﻤﺮ‪ ،‬ﻭﺣﺮﻣﺔ ﺍﻟﺴﺮﻗﺔ‪ ،‬ﻭﺣﺮﻣﺔ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﺣﺮﻣﺔ ﻗﺬﻑ ﺍﻟﻐﺎﻓﻼﺕ‬
‫ﺍﳌﺆﻣﻨﺎﺕ‪ ،‬ﻭﺣﺮﻣﺔ ﺍﻟﺮﺷﻮﺓ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﳑﺎ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ ﻭﺍﺿﺢ ﻻ ﺍﺷﺘﺒﺎﻩ ﻓﻴﻪ ‪.‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪" :-‬ﻭﺑﻴﻨﻬﻤﺎ" ﻓﺠﻌﻞ‬ ‫‪‬‬ ‫ﻭﺑﻴﻨﻬﻤﺎ ﺃﻣﻮﺭ ﻣﺸﺘﺒﻬﺎﺕ‬ ‫‪‬‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﺎﻝ‪:‬‬
‫ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺑﲔ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ؛ ﻭﺫﻟﻚ ﻷﻧﻪ ﳚﺘﺬﺑﻪ ﺍﳊﻼﻝ ﺗﺎﺭﺓ‪ ،‬ﻭﳚﺘﺬﺑﻪ ﺍﳊﺮﺍﻡ ﺗﺎﺭﺓ ﻋﻨﺪ ﻣﻦ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ‪،‬‬
‫ﻓﺎﻟﺬﻱ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺑﲔ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪ ،‬ﻻ ﻳﺪﺭﻱ ﻫﻞ ﻫﻮ ﺣﺮﺍﻡ ﺃﻭ ﻫﻮ ﺣﻼﻝ‪ ،‬ﺇﻥ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻧﻈﺮ ﻓﻴﻪ ﻣﻦ ﺟﻬﺔ ﻗﺎﻝ ﻫﻮ ﺣﻼﻝ‪ ،‬ﻭﺇﻥ ﻧﻈﺮ ﻓﻴﻪ ﻣﻦ ﺟﻬﺔ ﺟﻌﻠﻪ ﺣﺮﺍﻣﺎ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﻣﺎ‬
‫ﺍﻟﺮﺍﺳﺨﻮﻥ ﰲ ﺍﻟﻌﻠﻢ ﻓﻴﻌﻠﻤﻮﻧﻪ‪ ،‬ﻳﻌﻠﻤﻮﻥ ﺣﻜﻤﻪ‪ ،‬ﻫﻞ ﻫﻮ ﺣﻼﻝ ﺃﻭ ﺣﺮﺍﻡ؟‪.‬‬
‫‪‬‬ ‫ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻭﺑﻴﻨﻬﻤﺎ ﺃﻣﻮﺭ ﻣﺸﺘﺒﻬﺎﺕ ﻻ ﻳﻌﻠﻤﻬﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ‬ﻓﺪﻝ ﻗﻮﻟﻪ‪:‬‬
‫ﻻ ﻳﻌﻠﻤﻬﻦ ﻛﺜﲑ ‪ ‬ﻋﻠﻰ ﺃﻥ ﻫﻨﺎﻙ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻌﻠﻤﻮﻥ ﺍﳊﻜﻢ‪.‬‬
‫ﻫﺬﻩ ﺍﳌﺸﺘﺒﻬﺎﺕ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻔﺴﲑﻫﺎ‪ ،‬ﻣﺎ ﻫﻲ ﺍﳌﺸﺒﻬﺎﺕ؟ ﰲ ﺃﻗﻮﺍﻝ ﻛﺜﲑﺓ ﺟﺪﺍ‪ ،‬ﻭﺻ‪‬ﻨ‪‬ﻔﹶﺖ‪ ‬ﻓﻴﻬﺎ‬
‫ﻣﺼﻨﻔﺎﺕ‪ ،‬ﻭﺷﺮﻭﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﻜﺘﺐ ﺍﳌﻄﻮﻟﺔ ﻃﻮﻳﻞ ﺃﻳﻀﺎ ﰲ ﺗﻔﺴﲑ ﺍﳌﺸﺘﺒﻬﺎﺕ‪ ،‬ﻭﻭﺿﻮﺣﻬﺎ ﻳﻨﺒﲏ‬
‫ﻋﻠﻰ ﻓﻬﻢ ﻣﻌﲎ ﺍﳌﺸﺘﺒﻪ ﰲ ﺍﻟﻠﻐﺔ ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻳﻀﺎ‪.‬‬
‫ﺃﻣﺎ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﺎﺷﺘﺒﻪ ﺍﻟﺸﻲﺀ‪ :‬ﲟﻌﲎ ﺍﺧﺘﻠﻂ‪ ،‬ﻳﻌﲏ‪ :‬ﺻﺎﺭ ﻳﺘﻨﺎﺯﻋﻪ ﺃﺷﻴﺎﺀ ﻣﺘﻌﺪﺩﺓ ﺟﻌﻠﺘﻪ ﳐﺘﻠﻄﺎ ﻋﻠﻰ ﺍﻟﻨﺎﻇﺮ‬
‫ﺃﻭ ﻋﻠﻰ ﺍﻟﺴﺎﻣﻊ‪ ،‬ﺍﺷﺘﺒﻬﺖ ﺍﻷﺷﻴﺎﺀ ﻋﻨﺪ ﻋﻴﻨﻪ‪ ،‬ﲟﻌﲎ ﺍﺧﺘﻠﻄﺖ‪ ،‬ﻣﺎ ﳝﻴﺰ ﻫﺬﺍ ﻣﻦ ﻫﺬﺍ‪ ،‬ﺍﺷﺘﺒﻬﺖ ﺍﻷﺻﻮﺍﺕ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﺗﺪﺍﺧﻠﺖ‪ ،‬ﻓﻠﻢ ﳝﻴﺰ ﻫﺬﺍ ﻣﻦ ﻫﺬﺍ‪.‬‬
‫ﻓﺎﳌﺸﺘﺒﻬﺎﺕ ﰲ ﺍﻟﻠﻐﺔ ﻻ ﻳﺘﻀﺢ ﻣﻨﻬﺎ ﺍﻷﻣﺮ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻟﻀﻌﻒ ﻗﻮﺗﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻨﺎﻇﺮ ‪-‬ﻟﻀﻌﻒ‬
‫ﺑﺼﺮﻩ‪ -‬ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺴﺎﻣﻊ ‪-‬ﻟﻀﻌﻒ ﲰﻌﻪ‪ -‬ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗ‪‬ﺪ‪‬ﺭ‪‬ﻙ ﺑﺎﻟﻘﻠﺐ ﺗﺪﺭﻙ‬
‫ﺑﺎﻟﺒﺼﲑﺓ‪ ،‬ﺗﺸﺘﺒﻪ ﻣﻦ ﺟﻬﺔ ﺿﻌﻒ ﺍﻟﺒﺼﲑﺓ ﺿﻌﻒ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﺃﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﺠﻌﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﳌﺸﺘﺒﻬﺎﺕ ﺃﻭ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﻓﻴﻤﺎ ﻳﻘﺎﺑﻞ ﺍﶈﻜﻤﺎﺕ‪ ،‬ﰲ ﺁﻳﺔ ﺳﻮﺭﺓ‬
‫‪         ‬‬ ‫"ﺁﻝ ﻋﻤﺮﺍﻥ"‪ ،‬ﻭﻫﻲ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪               ‬‬

‫‪                 ‬‬

‫‪.   ‬‬
‫ﻓﺪﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﺍﶈﻜﻢ ﻣﺎ ﻛﺎﻥ ﻭﺍﺿﺤﺎ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﺎ‪ ،‬ﻭﺍﳌﺸﺘﺒﻪ ﻣﺎ ﻳﺸﺘﺒﻪ ﻋﻠﻤﻪ ﻋﻠﻰ ﺍﻟﻨﺎﻇﺮ ﻓﻴﻪ ‪.‬‬
‫ﻭﻣﺎ ﰲ ﺍﳊﺪﻳﺚ ﻏﲑ ﻣﺎ ﰲ ﺍﻵﻳﺔ‪ ،‬ﻣﻦ ﺟﻬﺔ ﺃﻥ ﻣﺎ ﰲ ﺍﻵﻳﺔ ﻣﻦ ﺟﻬﺔ ﺍﳌﻌﺎﱐ ‪-‬ﻣﻌﺎﱐ ﺍﻵﻳﺎﺕ‪ -‬ﻷﻧﻪ ﻗﺎﻝ‪:‬‬
‫‪.               ‬‬ ‫‪‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻓﻤﻌﲎ ﺍﻵﻳﺔ ﻳﺸﺘﺒﻪ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻣﻦ ﺟﻬﺔ ﺍﳊﻜﻢ‪ ،‬ﻫﻞ ﻫﺬﻩ ﻣﻦ ﺍﳊﻼﻝ‪ ،‬ﺃﻭ ﻫﻲ ﻣﻦ‬
‫ﺍﳊﺮﺍﻡ ؟‬
‫ﻓﺈﺫﻥ ﻣﻦ ﺟﻬﺔ ﺍﻻﺷﺘﺒﺎﻩ ﺍﻷﻣﺮ ﻭﺍﺣﺪ‪ ،‬ﺃﻥ ﺍﳌﺸﺘﺒﻪ ﻓﻴﻤﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺁﻳﺔ "ﺁﻝ ﻋﻤﺮﺍﻥ" ﻫﻮ ﻏﲑ ﺍﻟﻮﺍﺿﺢ‪،‬‬
‫ﻭﻫﺬﺍ ﻧﺴﺘﻤﺴﻚ ﺑﻪ ﰲ ﺗﻔﺴﲑ ﺍﳌﺸﺘﺒﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ؛ ﻷﻥ ﺍﻟﻜﻠﻤﺔ ﺇﺫﺍ ﺍﺷﺘﺒﻪ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﺃﻭ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ‬
‫ﻣﻌﻨﺎﻫﺎ‪ ،‬ﻓﺈﺭﺟﺎﻋﻬﺎ ﺇﱃ ﻋ‪‬ﺮ‪‬ﻑ‪ ‬ﺍﻟﺸﺎﺭﻉ‪ ،‬ﰲ ﻛﻼﻣﻪ‪ ،‬ﻳﻌﲏ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺸﺎﺭﻉ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻬﺬﺍ‬
‫ﻳﺮﳛﻨﺎ ﻣﻦ ﺇﺷﻜﺎﻝ ﺗﻔﺴﲑ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻓﺈﺫﺍ ﻧﻈﺮﻧﺎ ﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﺸﺘﺒﻬﺎﺕ‪ ،‬ﻓﺠﻌﻠﻬﺎ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺧﺘﻼﻁ‬
‫ﺍﳌﺎﻝ ﺍﳌﺒﺎﺡ ﻣﻊ ﺍﳌﺎﻝ ﺍﳊﺮﺍﻡ‪ ،‬ﺟﻌﻠﻬﺎ ﺑﻌﻀﻬﻢ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺃﻗﻮﺍﻝ ﺭﲟﺎ ﻳﺄﰐ ﺑﻌﻀﻬﺎ‪.‬‬
‫ﻓﺘﻔﺴﲑﻫﺎ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﳒﻌﻠﻬﺎ ﻣﺜﻞ ﺁﻳﺔ "ﺁﻝ ﻋﻤﺮﺍﻥ"‪ ،‬ﻳﻌﲏ‪ :‬ﻣﺎ ﺍﺗﻀﺢ ﻣﺎ ﱂ ﻳﺘﻀﺢ ﻟﻠﻤﺮﺀ‪ ،‬ﻣﺎ ﱂ ﻳﺘﻀﺢ‬
‫ﺣﻜﻤﻪ ﻓﻬﻮ ﻣﺸﺘﺒﻪ‪ ،‬ﻭﻣﺎ ﺍﺗﻀﺢ ﺣﻜﻤﻪ ﻣﻦ ﺍﳊﻼﻝ ﻓﻬﻮ ﺣﻼﻝ‪ ،‬ﻭﻣﺎ ﺍﺗﻀﺢ ﺣﻜﻤﻪ ﻣﻦ ﺍﳊﺮﺍﻡ ﻓﻬﻮ ﺣﺮﺍﻡ‪،‬‬
‫ﻭﻫﺬﻩ ﳏﻜﻤﺎﺕ‪ ،‬ﻭﻣﺎ ﺍﺷﺘﺒﻪ ﺣﻜﻤﻪ ﻓﻬﻮ ﻣﻦ ﻏﲑ ﺍﻟﻮﺍﺿﺢ‪ ،‬ﻣﻦ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ‪ ،‬ﺃﻭ ﺍﳌﺸﺘﺒﻬﺎﺕ‪ ،‬ﺃﻭ ﺍﳌﺸﺒﻬﺎﺕ‬
‫ﻛﻤﺎ ﻫﻲ ﺭﻭﺍﻳﺎﺕ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻭﺇﺳﺤﺎﻕ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﺴﺮﻭﺍ ﺍﳌﺸﺘﺒﻬﺎﺕ ﲟﺎ ﺍﺧﺘﻠﻒ ﺍﻟﺼﺤﺎﺑﺔ ﰲ‬
‫ﺣﻠﻪ ﻭﺣﺮﻣﺘﻪ‪ ،‬ﺃﻭ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺣﻠﻪ ﻭﺣﺮﻣﺘﻪ‪ ،‬ﻓﻘﺎﻟﻮﺍ ‪-‬ﻣﺜﻼ‪ -‬ﺃﻛﻞ ﺍﻟﻀﺐ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻦ‬
‫ﻗﺒﻴﻞ ﺍﳌﺸﺘﺒﻪ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺃﻛﻞ ﺫﻱ ﺍﻟﻨﺎﺏ ﻣﻦ ﺍﻟﺴﺒﺎﻉ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﺸﺘﺒﻪ‪ ،‬ﺃﻭ ﻟﺒﺲ‬
‫ﺑﻌﺾ ﺍﳌﻼﺑﺲ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﺸﺘﺒﻪ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﺍﺧﺘﻼﻑ ﺍﳌﺎﻝ ﺣﻼﻝ ﻭﺣﺮﺍﻡ‪ ،‬ﻫﺬﺍ ﻣﻦ ﻗﺒﻴﻞ‬
‫ﺍﳌﺸﺘﺒﻪ ﰲ ﺃﺷﻴﺎﺀ‪ ،‬ﻭﺷﺮﺏ ﻣﺎ ﻳﺴﻜﺮ ﻛﺜﲑﻩ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﺸﺘﺒﻪ‪ ،‬ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﺎﻇﺮ ﻓﻴﻪ‪ ،‬ﻭﻫﺬﺍ ‪-‬ﰲ ﺍﳊﻘﻴﻘﺔ‪ -‬ﻟﻴﺲ‬
‫ﻭﺍﺿﺤﺎ‪ ،‬ﻭﻫﺬﻩ ﺇﺫﺍ ﺟ‪‬ﻌ‪‬ﻠﹶﺖ‪ ‬ﻣﻦ ﺍﳌﺸﺘﺒﻬﺎﺕ ﻓﻬﺬﺍ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻻ ﻣﻦ ﺟﻬﺔ ﻛﻮ‪‬ﺎ ﻣﺸﺘﺒﻬﺎﺕ ﺑﻴﻨﺔ‪.‬‬
‫ﻓﺎﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ﻭﲨﺎﻋﺔ ﺇﺫﺍ ﻗﺎﻟﻮﺍ ﻋﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪ :‬ﺇ‪‬ﺎ ﻣﺸﺘﺒﻬﺎﺕ‪ ،‬ﻓﻴﻌﻨﻮﻥ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﳌﻦ ﺫﻫﺐ‬
‫ﺇﱃ ﺍﻟﻘﻮﻝ ﺍﳌﺒﻴﺢ ﺃﻥ ﻳﺴﺘﱪﺉ‪ ،‬ﻣﻦ ﺫﻫﺐ ﺇﱃ ﺍﻟﻘﻮﻝ ﺍﳌﺒﻴﺢ ﰲ ﺍﳌﹸﺴ‪‬ﻜ‪‬ﺮ ﻻ ﺑﺪ ﻟﻪ ﺃﻥ ﻳﺴﺘﱪﺉ ﻟﺪﻳﻨﻪ ﻭﻳﺬﻫﺐ ﺇﱃ‬
‫ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ‪ ،‬ﰲ ﺃﻛﻞ ﺍﻟﻀﺐ ﺍﻟﺴﻨﺔ ﻓﻴﻪ ﻭﺍﺿﺤﺔ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺮﻙ ﺭﺃﻳﻪ ﺇﱃ ﺍﻟﺴﻨﺔ ﻟﻸﻣﺮ ﺍﻟﻮﺍﺿﺢ‪ ،‬ﻳﻌﲏ‪ :‬ﻗﺎﻟﻮﺍ‬
‫ﺇ‪‬ﺎ ﻣﻦ ﺍﳌﺸﺘﺒﻬﺎﺕ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳋﻼﻑ‪ ،‬ﻭﻫﺬﺍ ﻟﻴﺲ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳊﺪﻳﺚ؛ ﻭﺇﳕﺎ ﻫﻢ ﻧﻈﺮﻭﺍ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﰲ ﺫﻟﻚ‪.‬‬

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‫ﻭﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﲪﻞ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻴﻪ ﻣﺎ ﺫﻛﺮﺕ ﻟﻚ ﻣﻦ ﺃﻥ ﺍﳌﺸﺒﻬﺎﺕ‪ ،‬ﺃﻭ ﺍﳌﺸﺘﺒﻬﺎﺕ‪ ،‬ﺃﻭ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﻫﻲ‬
‫ﻣﺎ ﺍﺷﺘﺒﻪ ﻋﻠﻤﻪ‪ ،‬ﻣﺎ ﺍﺷﺘﺒﻪ ﺣﻜﻤﻪ ﻋﻠﻰ ﻣﻦ ﳛﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ ﺣﻜﻢ ﻫﺬﺍ ﺍﻟﺒﻴﻊ ﻓﺎﺳﺘﱪﺍﺅﻩ ﻟﻪ ﲪﺎﻳﺔ‬
‫ﻟﻌﻠﻤﻪ‪ ،‬ﲪﺎﻳﺔ ﻟﺪﻳﻨﻪ ‪ ،‬ﺇﺫﺍ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ ﺣﻜﻢ ﻫﺬﻩ ﺍﳌﺮﺃﺓ‪ ،‬ﻫﻞ ﻫﻲ ﻣﺒﺎﺣﺔ ﻟﻪ ﺃﻡ ﻏﲑ ﻣﺒﺎﺣﺔ؟ ﻓﺎﻻﺳﺘﱪﺍﺀ ﺃﻥ‬
‫ﻳﺘﻮﻗﻒ ﺣﱴ ﻳﺄﺗﻴﻪ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺣﻼﻻ ﺑﻴﻨﺎ ﺃﻭ ﺣﺮﺍﻣﺎ ﺑﻴﻨﺎ ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﺫﻟﻚ ﻓﺈﻧﻪ‪ ،‬ﺇﻥ ﺍﳌﺸﺘﺒﻬﺎﺕ ﻫﺬﻩ ﳍﺎ ﺣﺎﻻﻥ‪:‬‬
‫ﺍﳊﺎﻝ ﺍﻷﻭﱃ‪ :‬ﻣﺎ ﻳﺘﻮﻗﻒ ﻓﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻴﺘﻮﻗﻒ ﺍﻟﻌﺎﱂ ﰲ ﺣﻜﻢ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻣﺘﻮﻗﻒ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﺍﻟﻌﻠﻤﺎﺀ ﺗﻮﻗﻔﻮﺍ ﰲ ﺷﻲﺀ ﻣﺜﻞ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﺍﳊﺎﺩﺛﺔ ﺍﻵﻥ‪ ،‬ﺗﺄﰐ ﻣﺴﺄﻟﺔ ‪-‬ﻣﺜﻼ‪ -‬ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﺒﻴﻮﻋﺎﺕ ﺃﻭ‬
‫ﻣﺴﺎﺋﻞ ﺍﳌﺎﻝ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ ﳛﺪﺛﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﺣﱴ ﻳﻨﻈﺮﻭﺍ ﻓﻴﻬﺎ ﻻ ﺑﺪ ﺃﻥ ﻳﺘﻮﻗﻔﻮﺍ‪.‬‬
‫ﰲ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻄﺒﻴﺔ ‪-‬ﻣﺜﻼ‪ -‬ﺗﻮﻗﻒ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﺗﻮﻗﻔﻬﻢ ﻟﻴﺲ ﻋﻦ ﻋﺠﺰ‪ ،‬ﻭﻟﻜﻦ ﲪﺎﻳﺔ ﻟﺪﻳﻨﻬﻢ‬
‫ﻫﻢ؛ ﻷ‪‬ﻢ ﺳﻴﻔﺘﻮﻥ ﺍﻷﻣﺔ‪ ،‬ﻭﺇﺫﺍ ﺃﻓﺘﻮﺍ ﺍﻷﻣﺔ ﻓﺎﳊﻼﻝ ﺍﻟﺬﻱ ﺻﺎﺭ ﰲ ﺍﻷﻣﺔ ﺣﻼﻻ ﻣﻨﺴﻮﺏ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻫﻢ ﻭﻗﻌﻮﺍ‬
‫ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻳﻌﲏ‪ :‬ﺃﻓﺘﻮﺍ ﻋﻦ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ ، -‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻮﻗﻔﻮﺍ ﺣﱴ ﺗﺘﺒﲔ ﳍﻢ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺗﻮﻗﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻣﺴﺄﻟﺔ ﻓﺈﺫﻥ ﻫﻲ ﻣﻦ ﺍﳌﺸﺘﺒﻬﺎﺕ ﺣﱴ ﻳﺘﺒﲔ ﺣﻜﻤﻬﺎ ﻟﻠﻌﺎﱂ‪ ،‬ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳌﺸﺘﺒﻬﺎﺕ‪ :‬ﻣﺎ ﺗﺸﺘﺒﻪ ﻋﻠﻰ ﻏﲑ ﺍﻟﻌﺎﱂ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﻮﺍﻗﻌﻬﺎ ﺣﱴ ﻳﺮﺩﻫﺎ ﺇﱃ ﺍﻟﻌﺎﱂ‪،‬‬
‫ﺃﻣﻮﺭ‬ ‫‪‬‬ ‫ﻳﻨﺒﻐﻲ‪ :‬ﻳﻌﲏ ﻭﺟﻮﺑﺎ؛ ﻷﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ‪" :‬ﻭﺑﻴﻨﻬﻤﺎ" ﻳﻌﲏ‪ :‬ﺑﲔ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪.‬‬
‫ﻣﺸﺘﺒﻬﺎﺕ ﻻ ﻳﻌﻠﻤﻬﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ‪. ‬‬
‫ﺇﺭﺷﺎﺩ ﺇﱃ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﻳﻌﻠﻢ‪ ،‬ﻓﺘﺴﺄﻝ ﻣﻦ ﻳﻌﻠﻢ ﻋﻦ ﺣﻜﻢ‬ ‫‪‬‬ ‫ﰲ ﻗﻮﻟﻪ‪  :‬ﻻ ﻳﻌﻠﻤﻬﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻓﻤﻦ ﺍﺗﻘﻰ ﺍﻟﺸﺒﻬﺎﺕ ‪ ‬ﻳﻌﲏ‪ :‬ﻗﺒﻞ ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻪ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗﻮﻗﻒ ﻓﻴﻬﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬
‫‪ ‬ﻓﻤﻦ ﺍﺗﻘﻰ ﺍﻟﺸﺒﻬﺎﺕ ﻓﻘﺪ ﺍﺳﺘﱪﺃ ﻟﺪﻳﻨﻪ ﻭﻋﺮﺿﻪ ‪ ‬ﺃﻣﺎ ﺍﺳﺘﱪﺍﺀ ﺍﻟﺪﻳﻦ ﻓﻬﻮ ﻣﻦ ﺟﻬﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬؛‬
‫ﺣﻴﺚ ﺇﻧﻪ ﺇﺫﺍ ﺍﺳﺘﱪﺃ ﻓﻘﺪ ﺃﺗﻰ ﻣﺎ ﳚﺐ ﻋﻠﻴﻪ‪ ،‬ﻣﺘﻮﻗﻒ ﻓﻴﻬﺎ ﻓﺄﻧﺎ ﻻ ﺃﻗﺪﻡ ﻋﻠﻴﻬﺎ؛ ﻷ‪‬ﺎ ﺭﲟﺎ ﻛﺎﻧﺖ ﺣﺮﺍﻣﺎ‪،‬‬
‫ﻭﺍﳌﺆﻣﻦ ﻣ‪‬ﻜﹶﻠﱠﻒ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﻋﻠﻴﻪ ﻭﺟﻮﺑﺎ ﺃﻻ ﻳﺄﰐ ﺷﻴﺌﺎ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﺣﻼﻝ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳ‪ ‬ﹾﻘﺪ‪‬ﻡ ﻋﻠﻰ ﺷﻲﺀ‪،‬‬
‫ﻳﻘﺪﻡ ﻋﻠﻰ ﺷﻲﺀ ﻳﻌﻠﻢ ﺃﻧﻪ ﻏﲑ ﺣﺮﺍﻡ‪.‬‬

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‫ﻓﻤﻦ ﺗﻮﻗﻒ ﻋﻦ ﺍﳊﻼﻝ ﺍﳌﺸﺘﺒﻪ ﺃﻭ ﻋﻦ ﺍﳊﺮﺍﻡ ﺍﳌﺸﺘﺒﻪ ﻓﻘﺪ ﺍﺳﺘﱪﺃ ﻟﻠﺪﻳﻦ؛ ﻷﻧﻪ ﺭﲟﺎ ﻭﺍﻗﻊ‪ ،‬ﻓﺼﺎﺭ ﺣﺮﺍﻣﺎ‪،‬‬
‫ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ‪.‬‬
‫ﻫﻞ ﻳﻘﺎﻝ ﻫﻨﺎ‪ :‬ﻫﻮ ﻻ ﻳﺪﺭﻱ ﻣﻌﺬﻭﺭ ؟ ﻻ‪ ،‬ﻏﲑ ﻣﻌﺬﻭﺭ؛ ﻷﻧﻪ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻮﻗﻒ ﺣﱴ ﻳﺘﺒﲔ ﻟﻪ ﺣﻜﻢ‬
‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻳﺄﺗﻴﻬﺎ ﻋﻠﻰ ﺃﻱ ﺃﺳﺎﺱ؟ ﻫﻮ ﻣﻜﻠﻒ‪ ،‬ﻻ ﻳﻌﻤﻞ ﻋﻤﻞ ﺇﻻ ﺑﺄﻣﺮ ﻣﻦ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻠﻬﺬﺍ ﻗﺎﻝ‪  :‬ﻓﻘﺪ‬
‫ﺍﺳﺘﱪﺃ ﻟﺪﻳﻨﻪ ‪. ‬‬
‫ﻗﺎﻝ‪" :‬ﻭﻋﺮﺿﻪ" ﻭﻋﺮﺿﻪ ﻷﻧﻪ ‪-‬ﰲ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‪ -‬ﻣﻦ ﺃﻗﺪﻡ ﻋﻠﻰ ﺍﻷﻣﻮﺭ ﺍﳌﺸﺘﺒﻬﺎﺕ ﻓﺈﻧﻪ ﻗﺪ ﻳ‪‬ﻮﻗﹶﻊ ﻓﻴﻪ‪ ،‬ﻗﺪ‬
‫ﻳ‪‬ﺘ‪‬ﻜﹶﻠﱠﻢ ﻓﻴﻪ ﺑﺄﻧﻪ ﻗﻠﻴﻞ ﺍﻟﺪﻳﺎﻧﺔ؛ ﻷﻧﻪ ﱂ ﻳﺴﺘﱪﺉ ﻟﺪﻳﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺗﺮﻙ ﻣﻮﺍﻗﻌﺔ ﺍﳌﺸﺘﺒﻬﺎﺕ ﺍﺳﺘﱪﺃ ﻟﻌﺮﺿﻪ‪ ،‬ﻭﰲ ﻫﺬﺍ‬
‫ﺣﺚ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺀ ﻻ ﻳﺄﰐ ﻣﺎ ﻳ‪‬ﻌﺎﺏ ﻋﻠﻴﻪ ﰲ ﻋﺮﺿﻪ‪ ،‬ﻓﺎﳌﺆﻣﻦ ﻳﺮﻋﻰ ﺣﺎﻝ ﺇﺧﻮﺍﻧﻪ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻧﻈﺮﺓ ﺇﺧﻮﺍﻧﻪ‬
‫ﺍﳌﺆﻣﻨﲔ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﻳﺄﰐ ﺑﺸﻲﺀ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻻ ﺃﻫﺘﻢ ﺑﻘﻮﻝ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﻻ ﺃﻫﺘﻢ ﺑﻘﻮﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻻ ﺃﻫﺘﻢ ﺑﻘﻮﻝ‬
‫ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ؛ ﻓﺈﻥ ﺍﺳﺘﱪﺍﺀ ﺍﻟﻌﺮﺽ ﺣﱴ ﻻ ﻳﻮﻗﻊ ﻓﻴﻪ ﻫﺬﺍ ﺃﻣﺮ ﻣﻄﻠﻮﺏ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻷﺛﺮ‪" :‬ﺇﻳﺎﻙ ﻭﻣﺎ ﻳﺸﺎﺭ ﺇﻟﻴﻪ ﺑﺎﻷﺻﺎﺑﻊ"‪ .‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﺣﻴﺚ ﻳﻨﺘﻘﺪﻭﻥ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ‬
‫ﻋﻤﻠﻪ ﻓﻴﻤﺎ ﱂ ﻳﻮﺍﻓﻖ ﻓﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﻣﻦ ﻭﻗﻊ ﰲ ﺍﻟﺸﺒﻬﺎﺕ ﻭﻗﻊ ﰲ ﺍﳊﺮﺍﻡ ‪ ‬ﻫﻨﺎ "ﻭﻗﻊ ﰲ ﺍﳊﺮﺍﻡ" ﻓﹸﺴ‪‬ﺮ‪‬ﺕ‪ ‬ﺑﺘﻔﺴﲑﻳﻦ‪ :‬ﺍﳊﺮﺍﻡ ﺍﻟﺬﻱ‬
‫ﻫﻮ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ ﺍﻟﺬﻱ ﺍﻟﺸﺒﻬﺎﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ؛ ﻷﻥ ﺟﺎﻧﺐ ﺣﻼﻝ‪ ،‬ﻭﺟﺎﻧﺐ ﺣﺮﺍﻡ‪ ،‬ﻓﻤﻦ ﻭﻗﻊ ﰲ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻭﻗﻊ ﰲ ﺍﳊﺮﺍﻡ ﺍﻟﺬﻱ ﻫﻮ ﺃﺣﺪ ﺍﳉﻬﺘﲔ‪ ،‬ﻭﻓﹸﺴ‪‬ﺮ‪ ‬ﺍﳊﺮﺍﻡ ﺑﺄﻧﻪ ﻭﻗﻊ ﰲ ﺃﻣﺮ ﻣ‪‬ﺤ‪‬ﺮ‪‬ﻡ؛ ﺣﻴﺚ ﱂ ﻳﺴﺘﱪﺉ ﻟﺪﻳﻨﻪ‪،‬‬
‫ﺣﻴﺚ ﻭﻗﻊ ﰲ ﺷﻲﺀ ﱂ ﻳﻌﻠﻢ ﺣﻜﻤﻪ‪ ،‬ﺷﻲﺀ ﻣﺴﺄﻟﺔ ﻭﺍﻗﻌﺘﻬﺎ ﺑﻼ ﻋﻠﻢ ﻣﻨﻚ ﺃﻧﻪ ﺟﺎﺋﺰ‪ ،‬ﻓﻼ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺇﻗﺪﺍﻡ‬
‫ﻋﻠﻰ ﺃﻣﺮ ﺩﻭﻥ ﺣﺠﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺘﻨﺎﺯﻋﻬﺎ ﺍﻷﻣﻮﺭ ﺑﻮﺿﻮﺡ‪ ،‬ﻫﻨﺎﻙ‬ ‫‪‬‬ ‫ﻓﻤﻦ ﻭﻗﻊ ﰲ ﺍﻟﺸﺒﻬﺎﺕ ﻭﻗﻊ ﰲ ﺍﳊﺮﺍﻡ‬ ‫‪‬‬

‫ﻣﺴﺎﺋﻞ ﻣﻦ ﺍﻟﻮﺭﻉ ﻳﺴﺘﺤﺐ ﺗﺮﻛﻬﺎ‪ ،‬ﻟﻴﺴﺖ ﻫﻲ ﺍﳌﻘﺼﻮﺩﺓ ‪‬ﺬﻩ ﺍﻟﻜﻠﻤﺔ؛ ﻷﻧﻪ ﻗﺎﻝ‪  :‬ﻭﻣﻦ ﻭﻗﻊ ﰲ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻭﻗﻊ ﰲ ﺍﳊﺮﺍﻡ ‪. ‬‬
‫‪‬‬ ‫ﰒ ﻣ‪‬ﺜﱠﻞﹶ ﺫﻟﻚ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺑﻘﻮﻟﻪ‪  :‬ﻛﺎﻟﺮﺍﻋﻲ ﻳﺮﻋﻰ ﺣﻮﻝ ﺍﳊﻤﻰ ﻳﻮﺷﻚ ﺃﻥ ﻳﺮﺗﻊ ﻓﻴﻪ‬
‫ﺍﻟﺮﺍﻋﻲ ﻳﻜﻮﻥ ﻣﻌﻪ ﺷﻲﺀ ﻣﻦ ﺍﳌﺎﺷﻴﺔ‪ ،‬ﺍﳌﺎﺷﻴﺔ ﻣﻦ ﻃﺒﻴﻌﺘﻬﺎ ﺃ‪‬ﺎ ‪-‬ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‪ -‬ﲣﺮﺝ ﻋﻦ ﳎﻤﻮﻉ ﺍﳌﺎﺷﻴﺔ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﺗﺬﻫﺐ ﺑﻌﻴﺪﺍ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﺭﺏ ﲪﻰ ﳏﻤﻴﺔ‪ ،‬ﻣﺜﻼ‪ :‬ﺃﺭﺽ ﳏﻤﻴﺔ ﻟﻠﺼﺪﻗﺔ‪ ،‬ﺃﻭ ﳏﻤﻴﺔ ﰲ ﻣﻠﻚ ﻓﻼﻥ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ‬
‫ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻣﻘﺎﺭﺑﺘﻪ ﲟﺎﺷﻴﺘﻪ ﻟﻠﺤﻤﻰ ﻻ ﺑﺪ ﺃﻥ ﳛﺼﻞ ﻣﻨﻬﺎ ﺑﻌﻀﻬﺎ ﻣﻨﻬﻢ‪ ،‬ﻭﻳﺄﺧﺬ ﻣﻦ ﺣﻖ ﻏﲑﻩ‪.‬‬
‫ﻭﻣﺎ ﻫﻮ ﺩﺍﺧﻞ ﻫﺬﺍ ﺍﳊﻤﻰ ﻫﻮ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﺬﻩ ﺍﶈﺎﺭﻡ‬ ‫‪‬‬ ‫ﻭﻫﺬﺍ ﲤﺜﻴﻞ ﻋﻈﻴﻢ ﰲ ﺃﻥ ‪ ‬ﺣ‪‬ﻤ‪‬ﻰ ﺍﷲ ﳏﺎﺭﻣﻪ‬
‫ﲪﻰ‪ ،‬ﻓﻤﻦ ﻗﺎﺭﺏ ﻓﻼ ﺑﺪ ﺃﻥ ﳛﺼﻞ ﻣﻨﻪ ﻣﺮﺓ ﺃﻥ ﻳﺘﻮﺳﻊ‪ ،‬ﻓﻴﺪﺧﻞ ﰲ ﺍﳊﺮﺍﻡ‪ ،‬ﺣﱴ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﻜﻮﻥ ﻋﻨﺪﻩ‬
‫ﻓﻴﻬﺎ ﺑﻌﺾ ﺍﻟﺘﺮﺩﺩ‪ ،‬ﻻ ﻛﻞ ﺍﻟﺘﺮﺩﺩ‪.‬‬
‫ﻓﻠﻬﺬﺍ ﻣ‪‬ﺜﱠﻞﹶ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺬﺍ ﺍﳌﺜﺎﻝ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﻘﺎﻝ‪  :‬ﻛﺎﻟﺮﺍﻋﻲ ﻳﺮﻋﻰ ﺣﻮﻝ ﺍﳊﻤﻰ ﻳﻮﺷﻚ‬
‫ﺃﻥ ﻳﺮﺗﻊ ﻓﻴﻪ ‪ ‬ﻷﻧﻪ ﻗﹶﺎﺭ‪‬ﺏ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﺃﻻ ﻭﺇﻥ ﻟﻜﻞ ﻣﻠﻚ ﲪﻰ‪ ،‬ﺃﻻ ﻭﺇﻥ ﲪﻰ ﺍﷲ ﳏﺎﺭﻣﻪ ‪ ‬ﻓﺤﻤﻰ ﺍﷲ ﳏﺎﺭﻣﻪ‪ ،‬ﺎ ﻳﻘﻮ‪‬ﻯ ﺩﻳﻦ ﺍﳌﺮﺀ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺍﺿﺢ ﺍﻟﺪﻻﻟﺔ ﰲ ﺃﻥ ﻣﻦ ﻗﺎﺭﺏ ﺍﳊﻤﻰ ‪ ،‬ﻣﻦ ﻗﺎﺭﺏ ﺍﶈﺎﺭﻡ ‪ ،‬ﻣﻦ ﻗﺎﺭﺏ ﺍﳊﺮﻣﺎﺕ ﻓﺈﻧﻪ‬
‫ﻳﻮﺷﻚ ﺃﻥ ﻳﻘﻊ ﰲ ﺍﶈﺮﻡ ﻣﻦ ﺟﺮ‪‬ﺍﺀ ﺗﺴﺎﻫﻠﻪ ‪.‬‬
‫ﻧﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﳊﻼﻝ ﺍﻟﺒ‪‬ﻴ‪‬ﻦ ﻭﺍﺿﺢ‪ ،‬ﻭﺍﳊﺮﺍﻡ ﺍﻟﺒﲔ ﻭﺍﺿﺢ‪ ،‬ﻭﺍﳌﺸﺒﻬﺎﺕ ﺍﳌﺸﺘﺒﻬﺎﺕ ﻋﺮﻓﻨﺎ‬
‫ﺗﻌﺮﻳﻔﻬﺎ‪ ،‬ﻭﺣﻜﻤﻬﺎ‪ ،‬ﻭﺗﻘﺴﻴﻤﺎﺕ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ‪ ،‬ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻻ ﻳﺄﰐ‬
‫ﺷﻴﺌﺎ ﺇﻻ ﻭﻫﻮ ﻳﻌﻠﻢ ﺣﻜﻤﻪ‪ ،‬ﺇﺫﺍ ﱂ ﻳﻌﻠﻢ ﻓﻠﻴﺴﺄﻝ‪ ،‬ﻓﺘﻜﻮﻥ ﺇﺫﻥ ﺍﳌﺴﺄﻟﺔ ﻣﺸﺘﺒﻬﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺰﻭﻝ ﺍﻻﺷﺘﺒﺎﻩ ﺑﺴﺆﺍﻝ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺈﻥ ﺑﻘﻴﺖ ﻣﺸﺘﺒﻬﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺈﻧﻪ ‪-‬ﻳﻌﲏ ﺣﱴ ﳛﻜﻤﻮﺍ ﻓﻴﻬﺎ‪ -‬ﻓﺈﻧﻪ ﻳﺘﻮﻗﻒ ﻣﻌﻬﻢ ﺣﱴ‬
‫ﻳﻌﻤﻞ ﺫﻟﻚ‪.‬‬
‫ﻫﻨﺎﻙ ﻣﺴﺎﺋﻞ ﻟﻴﺴﺖ ﻣﺸﺘﺒﻬﺔ ‪-‬ﻳﻌﲏ ﰲ ﺍﻷﺣﻜﺎﻡ‪ -‬ﻟﻜﻮ‪‬ﺎ ﺗﺒﻊ ﺍﻷﺻﻞ ﺟﺮﻳﺎﻥ ﺍﻟﻘﻮﺍﻋﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﺩﺧﻮﳍﺎ‬
‫ﺿﻤﻦ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻓﺈﺫﻥ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ ﻻ ﺗﺪﺧﻞ ﺿﻤﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺟﻬﺔ ﻛﻮ‪‬ﺎ‬
‫ﻣﺸﺘﺒﻬﺔ؛ ﺑﻞ ﻧﻘﻮﻝ‪ :‬ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﺈﺫﻥ ﳜﺮﺝ ﻣﻨﻬﺎ ﺑﺘﺎﺗﺎ ﻋﻠﻰ ﺟﻬﺔ ﺃﻥ ﻣﻦ ﻭﻗﻊ ﻓﻴﻬﺎ ﻭﻗﻊ‬
‫ﰲ ﺍﳊﺮﺍﻡ‪ ،‬ﻻ ؛ ﻭﻟﻜﻦ ﻫﺬﺍ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺳﺘﺤﺒﺎﺏ‪.‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻓﻬﻤﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﳊﺪﻳﺚ‪ :‬ﺃﻥ ﺍﳋﺮﻭﺝ ﻣﻦ ﺧﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺴﺘﺤﺐ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺇﺫﺍ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻣﺴﺄﻟﺔ‪ ،‬ﻓﺎﳋﺮﻭﺝ ﻣﻦ ﺧﻼﻓﻬﻢ ﺇﱃ ﻣﺘﻴﻘﻦ‪ ،‬ﻫﺬﺍ ﻣﺴﺘﺤﺐ‪ ،‬ﻭﻫﺬﺍ ﺻﺤﻴﺢ ﺑﺎﻋﺘﺒﺎﺭﺍﺕ‪ ،‬ﻭﰲ‬
‫ﺑﻌﺾ ﺗﻄﺒﻴﻘﺎﺗﻪ ﻗﺪ ﻻ ﻳﻜﻮﻥ ﺻﺤﻴﺤﺎ ﰲ ﺗﻔﺎﺻﻴﻞ ﻣﻌﻠﻮﻣﺔ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻣﺜﺎﻟﻪ ‪-‬ﻣﺜﻼ‪ :-‬ﻗﺼﺮ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻔﺮ‪ ،‬ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ‪-‬ﻳﻌﲏ ﲨﻬﻮﺭ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ‪ -‬ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‬
‫ﻭﺃﲪﺪ ﺣ‪‬ﺪ‪‬ﻭﺍ ﺍﳌﺪﺓ ﺑﻨﻴﺔ ﺇﻗﺎﻣﺔ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﰲ ﺃﻧﻪ ﺇﺫﺍ ﻧﻮ‪‬ﻯ ﺇﻗﺎﻣﺔ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ ﻓﺼﺎﻋﺪﺍ ﱂ ﻳﺘﺮﺧﺺ‬
‫ﺑﺮﺧﺼﺔ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻫﻨﺎﻙ ﻗﻮﻝ ﺛﺎﻥ‪ ‬ﻟﻠﺤﻨﻔﻴﺔ ﺑﺄﻥ ﻟﻪ ﺃﻥ ﻳﺘﺮﺧﺺ ﻣﺎ ﱂ ﻳ‪‬ﺰ‪‬ﻣ‪‬ﻊ ﺇﻗﺎﻣﺔ ﺃﻛﺜﺮ ﻣﻦ ﲬﺴﺔ ﻋﺸﺮ ﻳﻮﻣﺎ‪،‬‬
‫ﻭﻫﻨﺎﻙ ﻗﻮﻝ ﺛﺎﻟﺚ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺑﺄﻥ ﻟﻪ ﺃﻥ ﻳﺘﺮﺧﺺ ﺣﱴ ﻳﺮﺟﻊ ﺇﱃ‬
‫ﺑﻠﺪﻩ‪.‬‬
‫ﻓﻬﺬﻩ ﺃﻗﻮﺍﻝ ﺛﻼﺛﺔ‪ :‬ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ‪-‬ﻭﻫﻮ ﻛﻮ‪‬ﺎ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ‪ -‬ﺭ‪‬ﺟ‪‬ﺢ‪ ‬ﻋﻠﻰ ﻏﲑﻫﺎ ﻣﻦ ﺟﻬﺔ ﺃﻥ ﺍﳌﺴﺄﻟﺔ ﻣﻦ‬
‫ﺣﻴﺚ ﺍﻟﺪﻟﻴﻞ ﻣﺸﺘﺒﻬﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﺎﻷﺧﺬ ﻓﻴﻬﺎ ﺑﺎﻟﻴﻘﲔ ﺍﺳﺘﱪﺍﺀ ﻟﻠﺪﻳﻦ؛ ﻷﻥ ﺍﻟﺼﻼﺓ ﺭﻛﻦ ﺍﻹﺳﻼﻡ‬
‫ﺍﻟﺜﺎﱐ‪ ،‬ﻓﺄﹶﺧ‪‬ﺬﹸ ﺍﻟﻴﻘﲔ ﰲ ﺃﻣﺮ ﺍﻟﺼﻼﺓ ﻫﺬﺍ ﳑﺎ ﺩ‪‬ﻝﱠ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻷﻧﻪ ﺍﺳﺘﱪﺍﺀ ﻟﻠﺪﻳﻦ؛ ﻷﻥ ﺍﻷﺭﺑﻌﺔ ﺃﻳﺎﻡ‬
‫ﻫﺬﻩ ﺑﺎﻻﺗﻔﺎﻕ ﺃﻧﻪ ﻳﺘﺮﺧﺺ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻋﺪﺍﻫﺎ ﻓﻬﻮ ﳐﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﺎﳋﺮﻭﺝ ﻣﻦ ﺍﳋﻼﻑ‬
‫ﻫﻨﺎ ﻣﺴﺘﺤﺐ‪ ،‬ﻓﻨﺄﺧﺬ ﺑﺎﻷﺣﻮﻁ‪.‬‬
‫ﻭﳍﺬﺍ ﺭﺟﺢ ﻛﺜﲑ ﻣﻦ ﺍﶈﻘﻘﲔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻻﺳﺘﱪﺍﺀ‪ ،‬ﻭﺃﻥ ﰲ ﺍﻷﺧﺬ ﺑﻪ ﺍﻟﻴﻘﲔ ﰲ ﺃﻣﺮ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﺍﻟﱵ ﻫﻲ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻋﻈﻢ ﺍﻷﺭﻛﺎﻥ ﺍﻟﻌﻤﻠﻴﺔ‪.‬‬
‫ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻳﺘﻌﺮﺽ ﳍﺎ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻷﻛﻞ ﻣﻦ ﻣﺎﻝ ﻣﻦ ﺍﺧﺘﻠﻂ ﰲ ﻣﺎﻟﻪ ﺍﳊﻼﻝ‬
‫ﺍﳊﺮﺍﻡ‪ ،‬ﺃﻋﲏ ﺭﺟﻼ ﻣﺜﻼ ﰲ ﻣﺎﻟﻪ ﺣﺮﺍﻡ‪ ،‬ﻧﻌﻠﻢ ﺃﻧﻪ ﻳﻜﺘﺴﺐ ﻣﻦ ﻣﻜﺎﺳﺐ ﳏﺮﻣﺔ؛ ﺇﻣﺎ ﺃﻧﻪ ﻳﺮﺗﺸﻲ‪ ،‬ﺃﻭ ﻋﻨﺪﻩ‬
‫ﻣﻜﺎﺳﺐ ﻣﻦ ﺍﻟﺮﺑﺎ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﻋﻨﺪﻩ ﻣﻜﺎﺳﺐ ﺣﻼﻝ‪ ،‬ﻓﻤﺎ ﺍﳊﻜﻢ ﰲ ﺷﺄﻧﻪ؟‬
‫ﺟﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺩﺍﺧﻼ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﻥ ﺍﻟﻮﺭﻉ ﺍﻟﺘﺮﻙ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﺤﺒﺎﺏ؛ ﻷﻧﻪ ﺍﺳﺘﱪﺍﺀ‪.‬‬
‫ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻗﺎﻟﻮﺍ‪ :‬ﲝﺴﺐ ﻣﺎ ﻳﻐﻠﺐ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺍﳊﺮﺍﻡ ﻓﺈﻧﻪ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﺒ‪‬ﺮ‪‬ﺃ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺍﳊﻼﻝ ﻓﺈﻧﻪ ﳚﻮﺯ ﺃﻥ ﺗﺄﻛﻞ ﻣﻨﻪ‪ ،‬ﻣﺎ ﱂ ﺗﻌﻠﻢ ﺃﻥ ﻋ‪‬ﻴ‪‬ﻦ ﻣﺎ ﻗﹸﺪ‪‬ﻡ‪ ‬ﻟﻚ ﻣﻦ ﺍﳊﺮﺍﻡ ‪.‬‬
‫ﻟﻚ ﺃﻥ ﺗﺄﻛﻞ‪ ،‬ﻭﺍﳊﺮﺍﻡ ﻋﻠﻴﻪ‪ ،‬ﻟﺘ‪‬ﻐ‪‬ﻴ‪‬ﺮ ﺍﳉﻬﺔ‪ ،‬ﻓﻬﻮ ﺍﻛﺘﺴﺒﻪ ﻣﻦ‬ ‫‪‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪-‬ﻣﻨﻬﻢ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‬
‫ﺣﺮﺍﻡ‪ ،‬ﻭﺣﲔ ﻗﺪﻡ ﻟﻚ ﻗﺪﻣﻪ ﻋﻠﻰ ﺃﻧﻪ ﻫﺪﻳﺔ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺃﻧﻪ ﺇﺿﺎﻓﺔ ﺃﻭ ﻫﺒﺔ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﺗ‪‬ﻐ‪‬ﻴ‪‬ﺮ ﺍﳉﻬﺔ ﻳﻐﲑ‬
‫ﺍﳊﻜﻢ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺑﺮﻳﺮﺓ‪ :‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﰲ ﺍﻟﻠﺤﻢ ﺇﻧﻪ ﺗﺼﺪﻕ ﺑﻪ ﻋﻠﻰ ﺑﺮﻳﺮﺓ ‪ ،‬ﻭﺍﻟﻨﱯ ‪ ‬ﻻ ﻳﺄﻛﻞ‬
‫ﺍﻟﺼﺪﻗﺔ ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻫﻮ ﻋﻠﻴﻬﺎ ﺻﺪﻗﺔ‪ ،‬ﻭﻟﻨﺎ ﻫﺪﻳﺔ ‪. ‬‬

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‫ﻻﺧﺘﻼﻑ ﺍﳉﻬﺔ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻋﲔ ﺍﳌﹸﻬ‪‬ﺪ‪‬ﻯ ﻭﻫﻮ ﺍﻟﻠﺤﻢ‪ ،‬ﻓﻘﺎﻝ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺇﻧﻪ‬
‫ﻳﺄﻛﻞ ﻭﺍﳊﺮﺍﻡ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻋﻠﻰ ﻣﻦ ﻗﺪﻣﻪ‪ ،‬ﻭﺃﻣﺎ ﻫﺬﺍ ﻓﻘﺪﻣﻪ ﻋﻠﻰ ﺃﻧﻪ ﻫﺪﻳﺔ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﺬﻟﻚ‪.‬‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ :‬ﺇﻧﻪ ﻳﺄﻛﻞ ﻣﻨﻪ ﻣﺎ ﱂ ﻳﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﳌﺎﻝ ﺑﻌﻴﻨﻪ ﺣﺮﺍﻡ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻋﲔ ﻣﺎ ﻗﹶﺪ‪‬ﻡ‬
‫ﺣﺮﺍﻡ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻢ ﺃﻥ ﻋﲔ ﻣﺎ ﻗﺪﻡ ﺣﺮﺍﻡ ﻓﻼ ﳚﻮﺯ ﻟﻪ ﺃﻛﻞ ﻫﺬﺍ ﺍﳌﻌﲔ‪ ،‬ﻭﳚﻮﺯ ﺃﻛﻞ ﻣﺎ ﺳﻮﺍﻩ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﺑﺄﻥ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻧﻮﺍ ﻳﻘﺪﻣﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻟﻠﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ، -‬ﻭﻛﺎﻧﻮﺍ ﻳﺄﻛﻠﻮﻥ ﺍﻟﺮﺑﺎ ‪ ،‬ﻭﻛﺎﻥ ‪-‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺭﲟﺎ ﺃﻛﻞ ﻣﻦ ﻃﻌﺎﻣﻬﻢ‪.‬‬
‫ﻓﻴﻪ ﺗﻔﺎﺻﻴﻞ‪ ،‬ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻫﺬﺍ ‪-‬ﻛﻤﺜﺎﻝ‪ -‬ﻻﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻨﺎﺯﻉﹴ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻫﻞ ﺗﺪﺧﻞ ﰲ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻡ ﻻ ؟ ﻭﲨﻠﺘﻬﻢ ﻋﻠﻰ ﺩﺧﻮﻟﻪ ﻣﻦ ﺟﻬﺔ ﺍﻟﻮﺭﻉ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺩﺧﻮﻟﻪ ﻣﻦ ﺟﻬﺔ ﺃﻧﻪ ﻣﻦ ﺃﻛﻞ ﻓﻘﺪ‬
‫ﺃﻛﻞ ﺣﺮﺍﻣﺎ‪ ،‬ﻣﻊ ﺃﻥ ﻋﺪﺩﺍ ﻣﻦ ﺍﶈﻘﻘﲔ ﺭ‪‬ﺟ‪‬ﺤﻮﺍ ﻗﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﻫﻮ ﺗﺮﺟﻴﺢ ﻇﺎﻫﺮ ﻣﻦ ﺣﻴﺚ ﺍﻟﺪﻟﻴﻞ‪،‬‬
‫ﻛﺎﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ "ﺍﻟﺘﻤﻬﻴﺪ"‪ ،‬ﻭﻛﻐﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺗﻔﺎﺻﻴﻞ ﻳﻄﻮﻝ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﺃﻻ ﻭﺇﻥ ﰲ ﺍﳉﺴﺪ ﻣﻀﻐﺔ ﺇﺫﺍ ﺻﻠﺤﺖ ﺻﻠﺢ ﺍﳉﺴﺪ ﻛﻠﻪ‪ ،‬ﻭﺇﺫﺍ‬ ‫‪‬‬ ‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﻓﺴﺪﺕ ﻓﺴﺪ ﺍﳉﺴﺪ ﻛﻠﻪ؛ ﺃﻻ ﻭﻫﻲ ﺍﻟﻘﻠﺐ ‪. ‬‬
‫ﻓﻬﺬﺍ ﻓﻴﻪ ﺃﻥ ﺻﻼﺡ ﺍﻟﻘﻠﺐ ‪-‬ﺍﻟﺬﻱ ﻫﻮ ﻣﻌﺪﻥ ﺍﻹﳝﺎﻥ‪ -‬ﺑﻪ ﻳﻜﻮﻥ ﺍﻟﺘﻮﺭﻉ‪ ،‬ﺑﻪ ﻳﻜﻮﻥ ﺍﻟﺘﻮﻗﻒ ﻋﻦ‬
‫ﺍﻟﺸﺒﻬﺎﺕ‪ ،‬ﺑﻪ ﻳﻜﻮﻥ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺍﶈﺮﻣﺎﺕ‪ ،‬ﻫﺬﺍ ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﻟﻘﻠﺐ ﺇﺫﺍ ﺻﻠﺢ‪ ،‬ﺻﻠﺢ ﺍﳉﺴﺪ ﻛﻠﻪ‬
‫ﰲ ﺗﺼﺮﻓﺎﺗﻪ‪ ،‬ﻭﺇﺫﺍ ﻓﺴﺪ ﻓﺴﺪ‪ ،‬ﺍﳉﺴﺪ ﻛﻠﻪ‪.‬‬
‫ﺗﻌﻠﻴﻖ ﻫﺬﺍ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻗﺎﻝ‪  :‬ﺃﻻ ﻭﺇﻥ ﰲ ﺍﳉﺴﺪ ﻣﻀﻐﺔ ‪ ‬ﻭﺍﻟﻘﻠﺐ ‪-‬ﻣﻦ ﺣﻴﺚ ﺇﺩﺭﺍﻙ ﺍﳌﻌﻠﻮﻣﺎﺕ‪ -‬ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻳﺪﺭﻙ‪ ،‬ﻓﻌﻨﺪ ﺍﶈﻘﻘﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﺪﻝ ﻋﻠﻴﻪ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺃﻥ ﻫﺬﺍ ﻣﻌﻠﻖ‬
‫ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻳﻌﲏ‪ :‬ﺣﺼﻮﻝ ﺍﻹﺩﺭﺍﻛﺎﺕ‪ ،‬ﻭﺣﺼﻮﻝ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﻨﻴﺎﺕ ‪..‬ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻫﺬﺍ ﻣﻌﻠﻖ‬
‫ﺑﺎﻟﻘﻠﺐ‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻓﻤﺎ ﻭﻇﻴﻔﺔ ﺍﻟﺪﻣﺎﻍ ﺃﻭ ﺍﳌﺦ ؟‬

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‫ﻭﻇﻴﻔﺘﻪ ﺍﻹﻣﺪﺍﺩ ‪ ،‬ﻫﺬﺍ ﻋﻠﻰ ﻗﻮﻝ ﺍﶈﻘﻘﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺎﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻌﻘﻞ؛ ﻫﻞ ﻫﻮ ﰲ ﺍﻟﻘﻠﺐ ﺃﻡ ﰲ‬
‫ﺍﻟﺮﺃﺱ؟ ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﻟﻴﺲ ﺟﺮﻣﺎ؛ ﻭﺇﳕﺎ ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺇﺩﺭﺍﻙ ﺍﳌﻌﻘﻮﻻﺕ‪ ،‬ﻭﺍﻟﺪﻣﺎﻍ ﻭﻣﺎ ﰲ‬
‫ﺍﻟﺮﺃﺱ ﻫﺬﻩ ﻭﺳﻴﻠﺔ ﲤﺪ ﺍﻟﻘﻠﺐ ﺑﺎﻹﺩﺭﺍﻛﺎﺕ‪.‬‬
‫ﺍﻟﻘﻠﺐ ﻫﻞ ﻳﺪﺭﻙ ﻣﻦ ﺟﻬﺔ ﻛﻮﻧﻪ ﻣﻀﻐﺔ ؟‬
‫ﻻ ‪ ،‬ﻳﺪﺭﻙ ﻣﻦ ﺟﻬﺔ ﻛﻮﻧﻪ ﺑﻴﺖ ﺍﻟﺮﻭﺡ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‪.‬‬

‫‪‬‬
‫ﺍﳊﻤﺪ ﷲ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ‪‬ﺪﺍﻩ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ ‪ ..‬ﺳﺒﻖ ﰲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﰲ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻭﻣﻦ‬
‫ﻭﻗﻊ ﰲ ﺍﻟﺸﺒﻬﺎﺕ ﻭﻗﻊ ﰲ ﺍﳊﺮﺍﻡ ‪ ‬ﻭﻧﺰﻳﺪ ﺍﳌﺴﺄﻟﺔ ﺑﻴﺎﻧﺎ ﺑﺄﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻣﻦ ﻭﻗﻊ ﰲ‬
‫ﺃﻧﻪ ﻟﺸﺪﺓ ﻣﻘﺎﺭﺑﺘﻪ ﻟﻠﺤﺮﺍﻡ‪ ،‬ﻓﺈﻧﻪ ﺻ‪‬ﻮ‪‬ﺭ‪ ‬ﻛﺄﻧﻪ ﻭﺍﻗﻊ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻱ ﻳﻘﻊ ﰲ‬ ‫‪‬‬ ‫ﺍﻟﺸﺒﻬﺎﺕ ﻭﻗﻊ ﰲ ﺍﳊﺮﺍﻡ‬
‫ﺍﻟﺸﺒﻬﺎﺕ ﻳﺆﺩﻱ ﺑﻪ ﺫﻟﻚ ﺇﱃ ﻣﻮﺍﻗﻌﺔ ﺍﳊﺮﺍﻡ‪ ،‬ﻛﻤﺎ ﻣ‪‬ﺜﱠﻞﹶ ﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺑﻘﻮﻟﻪ‪  :‬ﻛﺎﻟﺮﺍﻋﻲ ﻳﺮﻋﻰ‬
‫ﺣﻮﻝ ﺍﳊﻤﻰ ﻳﻮﺷﻚ ﺃﻥ ﻳﺮﺗﻊ ﻓﻴﻪ ‪. ‬‬
‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳊﺮﺍﻡ‪ ،‬ﺃﻧﻪ ﻻﺷﺘﺒﺎﻩ ﺍﻷﻣﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﺪﻡ ﺩﺧﻮﻟﻪ ﻓﻴﻪ ﲝﺠﺔ ﺃﻧﻪ ﺭﲟﺎ ﻭﻗﻊ ﰲ‬
‫ﺍﳊﺮﺍﻡ‪ ،‬ﻳﻌﲏ‪ :‬ﰲ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺣﻜﻤﻪ ﺍﳊﺮﻣﺔ‪ ،‬ﻓﻮﻗﻊ ﻓﻴﻪ ﻣﻦ ﻏﲑ ﻋﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﻭﻗﻮﻋﻪ ﻓﻴﻪ ﻧﺘﻴﺠﺔ ﻟﻌﺪﻡ‬
‫ﺍﺳﺘﱪﺍﺋﻪ ﻭﺑﻌﺪﻩ ﻋﻦ ﺍﳌﺸﺘﺒﻬﺎﺕ‪.‬‬
‫ﻭﻫﺬﺍﻥ ﺗﻮﺟﻴﻬﺎﻥ ﻭ‪‬ﺟ‪‬ﻪ ‪‬ﻤﺎ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺸ‪‬ﺮ‪‬ﺍﺡ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﺕ ﻟﻜﻢ ‪-‬ﺃﻳﻀﺎ‪ -‬ﺑﺎﻷﻣﺲ ﺗﻮﺟﻴﻬﺎﻥ ﻷﻫﻞ‬
‫ﺍﻟﻌﻠﻢ ﺗﺪﺧﻞ ﰲ ﻫﺬﻳﻦ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ‬
‫ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ‬

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‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ‬ ‫‪‬‬

‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ‪.‬‬

‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :-‬ﻭﻋﻦ ﺃﰊ ﺭﻗﻴﺔ ﲤﻴﻢ ﺑﻦ ﺃﻭﺱ ﺍﻟﺪﺍﺭﻱ ‪ ‬ﻗﺎﻝ‪ :‬ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪:‬‬
‫‪ ‬ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ‪ .‬ﻗﻠﻨﺎ ﳌﻦ ؟ ﻗﺎﻝ‪ :‬ﷲ‪ ،‬ﻭﻟﻜﺘﺎﺑﻪ‪ ،‬ﻭﻟﺮﺳﻮﻟﻪ‪ ،‬ﻭﻷﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻋﺎﻣﺘﻬﻢ ‪ ‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪-‬ﺣﺪﻳﺚ ﲤﻴﻢ ﺍﻟﺪﺍﺭﻱ‪ -‬ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ‪،‬‬
‫ﻋﻠﻰ ﺣﻘﻮﻕ ﺍﷲ‪ ،‬ﻭﺣﻘﻮﻕ ﺭﺳﻮﻟﻪ ‪ ‬ﻭﻋﻠﻰ ﺣﻘﻮﻕ ﻋﺒﺎﺩﻩ‪ ،‬ﻓﻠﻴﺲ ﺛﹶﻢ‪ ‬ﺃﲨﻊ ﰲ ﺑﻴﺎﻥ ﺗﻠﻚ ﺍﳊﻘﻮﻕ ﻣﻦ ﻟﻔﻆ‬
‫ﺍﻟﻨﺼﻴﺤﺔ‪.‬‬
‫ﻭﺍﻟﻨﺼﻴﺤﺔ ‪-‬ﻫﺬﻩ ﻓﻌﻴﻠﺔ‪ -‬ﻣﻦ ﺍﻟﻨﺼﺢ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﻨﺼﺢ ﰲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻓﹸﺴ‪‬ﺮ‪ ‬ﺑﺄﺣﺪ ﺗﻔﺴﲑﻳﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﻨﺼﺢ ﲟﻌﲎ ﺍﳋﻠﻮﺹ ﻣﻦ ﺍﻟﺸﻮﺍﺋﺐ ﻭﺍﻟﺸﺮﻛﺔ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﻋﺴﻞ ﻧﺎﺻﺢ ﺃﻭ ﻧﺼﻮﺡ‪ ،‬ﺇﺫﺍ ﱂ ﻳ‪‬ﺸ‪‬ﺒﻪ‪‬‬
‫ﺷﻲﺀ‪.‬‬
‫ﻭﻓﹸﺴ‪‬ﺮ‪- ‬ﻭﻫﻮ ﺍﻟﺜﺎﱐ‪ -‬ﻓﹸﺴ‪‬ﺮ‪‬ﺕ‪ ‬ﺍﻟﻨﺼﻴﺤﺔ ﺑﺄ‪‬ﺎ ﺍﻟﺘﺌﺎﻡ ﺷﻴﺌﲔ ﲝﻴﺚ ﻻ ﻳﻜﻮﻥ ﺛﹶﻢ‪ ‬ﺗﻨﺎﻓﺮ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻴ‪‬ﻌ‪‬ﻄﹶﻰ ﻫﺬﺍ‬
‫ﺍﻟﺼﻠﺔ ‪‬ﺬﺍ ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﺘﺌﺎﻡ ﻳﻮﺍﻓﻖ ﻣﺎ ﺑﲔ ﻫﺬﺍ ﻭﻫﺬﺍ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣﻨﻪ ﻗﻴﻞ ﻟﻠﺨﻴﺎﻁ‪ :‬ﻧﺎﺻﺢ؛ ﻷﻧﻪ ﻳﻨﺼﺢ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﺇﺫ ﳚﻤﻌﻬﻤﺎ ﺑﺎﳋﻴﺎﻃﺔ‪.‬‬
‫ﻭﺍﻟﻨﺼﻴﺤﺔ ﻋ‪‬ﺮ‪‬ﻓﹶﺖ‪- ‬ﻳﻌﲏ‪ :‬ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ -‬ﺑﺄ‪‬ﺎ‪ :‬ﺇﺭﺍﺩﺓ ﺍﳋﲑ ﻟﻠﻤﻨﺼﻮﺡ ﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻌﻠﻖ ﺑﻨﺼﺢ ﺃﺋﻤﺔ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﻋﺎﻣﺘﻬﻢ‪.‬‬
‫ﺃﻣﺎ ﰲ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﻝ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺼﻴﺤﺔ ‪-‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ‪ -‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﻟﺬﺍﺗﲔ ﻋﻠﻰ ﺍﻟﺘﺌﺎﻡ‪ ،‬ﲝﻴﺚ‬
‫ﻳﻜﻮﻥ ﻫﺬﺍ ﻗﺪ ﺃﻋﻄﻰ ﺣﻖ ﻫﺬﺍ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﺗﻨﺎﻓﺮ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻌﺒﺪ ﰲ ﺻﻠﺘﻪ ﺑﺮﺑﻪ ﺃﻥ ﻋﻠﻴﻪ ﺣﻘﻮﻗﺎ ﻛﺜﲑﺓ ﻭﺍﺟﺒﺔ ﻭﻣﺴﺘﺤﺒﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺣﻖ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﰲ ﺣﻖ ﺍﳌﺼﻄﻔﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ ‪ ‬ﻭﺟﻌﻞ ﺍﻟﺪﻳﻦ‪ ‬ﻛﻠﱠﻪ ﺍﻟﻨﺼﻴﺤﺔ؛ ﻷﻧﻪ ‪-‬ﻛﻤﺎ ﺳﻴﺄﰐ‬
‫ﻗﻠﻨﺎ‪ :‬ﳌﻦ ﻳﺎ‬ ‫‪‬‬ ‫ﺗﻔﺼﻴﻠﻪ‪ -‬ﻷﻥ ﺍﻟﻨﺼﻴﺤﺔ ﲡﻤﻊ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﺑﻮﺍﺟﺒﺎﺗﻪ ﻭﻣﺴﺘﺤﺒﺎﺗﻪ‪ ،‬ﻓﻔﺴﺮﻫﺎ ﺑﻌﺪ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ؟ ‪ … ‬ﺇﱃ ﺁﺧﺮ ﺍﳊﺪﻳﺚ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪  :‬ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ ‪ ‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻣﻌﻈﻢ ﺍﻟﺪﻳﻦ ﻭﺟ‪‬ﻞﹼ ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﺧﺬ‬
‫ﻧﻈﺎﺋﺮﻩ‪ ،‬ﻛﻘﻮﻟﻪ‪  :‬ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ ‪ ‬ﻭ ‪ ‬ﺍﳊﺞ ﻋﺮﻓﺔ ‪ ‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪.‬‬
‫ﻟﻜﻦ ﺇﺫﺍ ﺗﺄﻣﻠﺖ ﰲ ﻛﻮﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﳍﺎ ﺍﻟﻨﺼﻴﺤﺔ ﺭﺃﻳﺖ ﺃ‪‬ﺎ ﲨﻌﺖ ﺍﻟﺪﻳﻦ ﻛﻠﻪ‪ ،‬ﰲ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻭﰲ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﻭﰲ ﺣﻘﻮﻕ ﺍﳋﻠﻖ‪ ،‬ﻭﺣﻘﻮﻕ ﻣﻦ ﻟﻪ ﺍﳊﻖ ﲜﻤﻴﻊ ﺻﻮﺭﻩ‪.‬‬
‫ﻭﺍﻟﻼﻡ ﻫﻨﺎ ﰲ ﻗﻮﳍﻢ‪ :‬ﳌﻦ‪ ،‬ﻳﻌﲏ‪ :‬ﻟﻼﺳﺘﺤﻘﺎﻕ‪ ،‬ﺍﻟﻨﺼﻴﺤﺔ ﷲ‪ ،‬ﻳﻌﲏ‬ ‫‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﳌﻦ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟‬ ‫‪‬‬

‫ﻣﺴﺘﺤﻘﺔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﳌﻦ؟ ﻳﻌﲏ‪ :‬ﻣﻦ ﻳﺴﺘﺤﻘﻬﺎ ﰲ ﺍﻟﺪﻳﻦ؟‬

‫ﻓﺄﺟﺎ‪‬ﻢ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺑﻘﻮﻟﻪ ‪ ،‬ﻗﺎﻝ‪  :‬ﷲ ﻭﻟﻜﺘﺎﺑﻪ ﻭﻟﺮﺳﻮﻟﻪ ﻭﻷﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻋﺎﻣﺘﻬﻢ‬
‫‪.‬‬
‫ﻓﺎﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺃﺷﻴﺎﺀ‪ ،‬ﻋﻠﻰ ﺃﻣﻮﺭ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﻨﺼﻴﺤﺔ ﷲ‪ :‬ﻭﻫﻲ ﻛﻠﻤﺔ ﺟﺎﻣﻌﺔ ﻷﺩﺍﺀ ﺣﻖ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﻟﻮﺍﺟﺐ ﻭﺍﳌﺴﺘﺤﺐ‪ ،‬ﻓﺤﻖ ﺍﷲ‬
‫ﺍﻟﻮﺍﺟﺐ ﻫﻮ ﺍﻹﳝﺎﻥ ﺑﻪ‪ ،‬ﺑﺮﺑﻮﺑﻴﺘﻪ ﻭﺇﳍﻴﺘﻪ‪ ،‬ﻭﺑﺄﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﺇﳝﺎﻥ ﺑﺄﻧﻪ ﻫﻮ ﺍﻟﺮﺏ ﺍﳌﺘﺼﺮﻑ ﰲ ﻫﺬﺍ ﺍﳌﻠﻜﻮﺕ‬
‫ﻭﺣﺪﻩ‪ ،‬ﻻ ﺷﺮﻳﻚ ﻟﻪ ﰲ ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﻭﻻ ﰲ ﺗﺪﺑﲑﻩ ﻟﻸﻣﺮ‪ ،‬ﻣﺎ ﺷﺎﺀ ﻛﺎﻥ‪ ،‬ﻭﻣﺎ ﱂ ﻳﺸﺄ ﱂ ﻳﻜﻦ‪ ،‬ﳛﻜﻢ ﻣﺎ ﻳﺸﺎﺀ‪،‬‬
‫ﻭﻳﻔﻌﻞ ﻣﺎ ﻳﺮﻳﺪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﻭﺍﻟﻨﺼﻴﺤﺔ ﷲ ﰲ ﺃﻟﻮﻫﻴﺘﻪ ﺃﻥ ﻳ‪‬ﻌ‪‬ﻄﹶﻰ ﺍﳊﻖ ﺍﻟﺬﻱ ﻟﻪ ﰲ ﺃﻟﻮﻫﻴﺘﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳ‪‬ﻌ‪‬ﺒ‪‬ﺪ ﻭﺣﺪﻩ ﲜﻤﻴﻊ ﺃﻧﻮﺍﻉ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺃﻻ ﻳ‪‬ﺘ‪‬ﻮ‪‬ﺟ‪‬ﻪ ﻷﺣﺪ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺇﻻ ﻟﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،-‬ﻛﻞ ﻋﺒﺎﺩﺓ ﺗ‪‬ﻮ‪‬ﺟ‪‬ﻪ ‪‬ﺎ ﺇﱃ ﻏﲑ‬
‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﻬﻲ ﺧﺮﻭﺝ ﻋﻦ ﺍﻟﻨﺼﻴﺤﺔ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻳﻌﲏ ﻋﻦ ﺃﺩﺍﺀ ﺍﳊﻖ ﺍﻟﺬﻱ ﻟﻪ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ‪.‬‬
‫ﻭﰲ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻨﺼﻴﺤﺔ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ ﻧﺆﻣﻦ ﺑﺄﻧﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻟﻪ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ‪،‬‬
‫‪   ‬‬ ‫ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻌﻼ‪ ،‬ﻭﺃﻧﻪ ﻻ ﺳ‪‬ﻤ‪‬ﻲ ﻟﻪ‪ ،‬ﻭﻻ ﻧﺪ ﻟﻪ‪ ،‬ﻭﻻ ﻛﻔﻮ‪ ‬ﻟﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.   ‬‬
‫‪.       ‬‬ ‫‪‬‬ ‫ﻭﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫‪   ‬ﺇﱃ ﻏﲑ ﺫﻟﻚ‬ ‫‪      ‬‬ ‫ﻭﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻣﻦ ﺍﻵﻳﺎﺕ ‪.‬‬
‫ﻓﻴﻌﺘﻘﺪ ﺍﳌﺴﻠﻢ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻪ ﻣﺎ ﺃﺛﺒﺖ ﻟﻨﻔﺴﻪ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ‪ ،‬ﻭﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻌﻼ‪ ،‬ﻭﺃﻧﻪ‬
‫‪     ‬‬ ‫ﰲ ﺃﲰﺎﺋﻪ ﻭﰲ ﺻﻔﺎﺗﻪ ﻟﻴﺲ ﻟﻪ ﻣﺜﻴﻞ‪ ،‬ﻛﻤﺎ ﺃﺧﱪ ﻋﻦ ﻧﻔﺴﻪ ﺑﻘﻮﻟﻪ‪:‬‬
‫‪.    ‬‬
‫ﻓﺎﻟﻐﻠﻮ ﰲ ﺍﻟﺼﻔﺎﺕ ﺑﺎﻟﺘﺠﺴﻴﻢ ﺗﺮﻙ ﻟﻠﻨﺼﻴﺤﺔ ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻭﺍﻟﺘﻔﺮﻳﻂ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﳉﻔﺎﺀ ﺑﺎﻟﺘﻌﻄﻴﻞ ﺗﺮﻙ ﻟﻠﻨﺼﻴﺤﺔ‬
‫ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻭﺍﻟﻨﺼﻴﺤﺔ ﺑﺎﻟﺘﺌﺎﻡ ﻣﺎ ﺑﻴﻨﻚ ﻭﺑﲔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺷﺄﻥ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﺃﻥ ﺗﺜﺒﺖ ﻟﻪ ﺍﻷﲰﺎﺀ‬
‫ﺍﳊﺴﲎ‪ ،‬ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻌﻼ‪ ،‬ﻣﻦ ﻏﲑ ﲤﺜﻴﻞ ﻭﻻ ﺗﻌﻄﻴﻞ‪ ،‬ﻭﻣﻦ ﻏﲑ ﲢﺮﻳﻒ ﻭﻻ ﺗﺄﻭﻳﻞ ﻳﺼﺮﻓﻬﺎ ﻋﻦ ﺣﻘﺎﺋﻘﻬﺎ‬
‫ﺍﻟﻼﺋﻘﺔ ﺑﺎﷲ ﺟﻞ ﻭﻋﻼ ‪.‬‬
‫ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻨﺼﻴﺤﺔ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ ﻳ‪‬ﺤ‪‬ﺐ‪- ‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﻭﺃﻥ ﻳ‪‬ﺘ‪‬ﺒ‪‬ﻊ ﺃﻣﺮﻩ‪ ،‬ﻭﺃﻥ ﺗﺘﺒﻊ ﺷﺮﻳﻌﺘﻪ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ ،-‬ﻭﺃﻥ ﻳﺼﺪﻕ ﺧﱪﻩ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﺃﻥ ﻳﻘﺒﻞ ﻋﻠﻴﻪ ﺍﳌﺮﺀ ﺑﻘﻠﺒﻪ ﳐﻠﺼﺎ ﻟﻪ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻓﺎﻹﺧﻼﺹ ﰲ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﺣﻖ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﺍﻟﺬﻱ ﻳﻘﻊ ﰲ ﻗﻠﺒﻪ ﻏﲑ ﺍﷲ ﰲ ﺍﻷﻋﻤﺎﻝ ‪-‬ﻣﻦ‬
‫ﺟﻬﺔ ﺍﻟﺮﻳﺎﺀ ﺃﻭ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﺴﻤﻴﻊ‪ -‬ﻣﺎ ﺃﺩﻯ ﺍﻟﺬﻱ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.-‬‬
‫ﻭﻫﻨﺎﻙ ‪-‬ﺃﻳﻀﺎ‪ -‬ﺃﺷﻴﺎﺀ ﻣﺴﺘﺤﺒﺔ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ ﻣﺜﻞ ﺃﻥ ‪-‬ﻳﻌﲏ ﰲ ﺣﻖ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ ﻣﺜﻞ‬
‫ﺃﻻ ﻳﻘﻮﻡ ﺑﺎﻟﻘﻠﺐ ﻏﲑﻩ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻓﻴ‪‬ﺰ‪‬ﺩ‪‬ﺭ‪‬ﻯ ﺍﳋﻠﻖ ﰲ ﺟﻨﺐ ﺍﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪ ،-‬ﻭﺃﻥ ﻳﺮﺍﻗﺐ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﺩﺍﺋﻤﺎ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ‪ ،‬ﻓﻴﻤﺎ ﻳﺄﰐ ﻭﻣﺎ ﻳﺬﺭ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺴﺘﺤﺒﺔ‪ ،‬ﻭﺃﻥ ﻳﺴﺘﺤﻀﺮ ﻣﻘﺎﻣﻪ ﺑﲔ ﻳﺪﻱ ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺩﺍﺋﻤﺎ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻳﺪﺧﻞ ﰲ ﺍﳌﺴﺘﺤﺒﺎﺕ؛ ﻓﺈﻥ ﺍﻟﻨﺼﻴﺤﺔ ﻓﻴﻪ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﻣﺴﺘﺤﺒﺔ‪ ،‬ﻓﻬﻲ ﻣﻨﻘﺴﻤﺔ ﺇﱃ ﻣﺎ ﺃﻭﺟﺒﻪ ﺍﻟﺸﺮﻉ ﰲ ﺣﻖ ﺍﷲ‪ ،‬ﻓﻴﻜﻮﻥ ﻭﺍﺟﺒﺎ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﺴﺘﺤﺒﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻦ‬
‫ﺍﻟﻨﺼﻴﺤﺔ ﺍﳌﺴﺘﺤﺒﺔ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﻛﺘﺎﺑﻪ ‪ ‬ﻳﻌﲏ‪ :‬ﺍﻟﻨﺼﻴﺤﺔ ﻣﺴﺘﺤﻘﺔ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﻳ‪‬ﻌ‪‬ﻄﹶﻰ ﺍﻟﻘﺮﺁﻥ ﺣﻘﻪ‪،‬‬
‫ﻭﻫﻮ ﺃﻥ ﻳ‪‬ﻮﻗﻦ ﺑﺄﻧﻪ ﻛﻼﻡ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.-‬‬

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‫ﻗﺎﻝ‪" :‬ﻭﻛﺘﺎﺑﻪ" ﻳﻌﲏ‪ :‬ﺍﻟﻨﺼﻴﺤﺔ ﻣﺴﺘﺤﻘﺔ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﻳ‪‬ﻌ‪‬ﻄﹶﻰ ﺍﻟﻘﺮﺁﻥ ﺣﻘﻪ‪،‬‬
‫ﻭﻫﻮ ﺃﻥ ﻳ‪‬ﻮﻗﹶﻦ ﺑﺄﻥ ﻛﻼﻡ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﺗﻜﻠﻢ ﺑﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،-‬ﻭﺃﻧﻪ ﺁﻳﺔ ﻋﻈﻴﻤﺔ ‪ ،‬ﻭﺃﻋﻈﻢ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﱵ ﺃﻭﺗﻴﻬﺎ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺃﻧﻪ ﺍﳊﺠﺔ ﺍﻟﺒﺎﻟﻐﺔ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪.‬‬
‫‪.        ‬‬ ‫‪‬‬ ‫ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﺍﳍﺪﻯ ﻭﺍﻟﻨﻮﺭ‬
‫ﻭﺃﻥ ﺣﻜﻤﻪ ﻭﺍﺟﺐ ﺍﻹﻧﻔﺎﺫ‪ ،‬ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺟﺐ ﺇﻧﻔﺎﺫﻩ‪ ،‬ﻭﻣﺎ ‪‬ﻰ ﻋﻨﻪ ﻭﺟﺐ ﺍﻻﻧﺘﻬﺎﺀ ﻋﻨﻪ‪،‬‬
‫ﻭﻣﺎ ﺃﺧﱪ ﺑﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻓﻴﻪ ﻭﺟﺐ ﺗﺼﺪﻳﻘﻪ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﺮﺩﺩ ﻓﻴﻪ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﳑ‪‬ﺎ ﻳﺴﺘﺤﻘﻪ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﺃﻳﻀﺎ ﻣﻦ ﺍﳊﻘﻮﻕ ﺍﳌﺴﺘﺤﺒ‪‬ﺔ ﻭﺍﻟﻨﺼﻴﺤﺔ ﺍﳌﺴﺘﺤﺒﺔ ﻟﻠﻘﺮﺁﻥ ﺃﻥ ﻳ‪‬ﻜﺜﺮ ﻣﻦ ﺗﻼﻭﺗﻪ‪ ،‬ﻭﺃﻻ ﻳﻬﺠﺮﻩ ﰲ ﺗﻼﻭﺗﻪ‬
‫ﻭﺗﺪﺑﺮﻩ‪ ،‬ﻭﰲ ﺍﻟﻌﻼﺝ ﺑﻪ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﳑﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺴﻨﺔ ﰲ ﺣﻖ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻓﻬﺬﺍ ﻣﻦ ﺍﻟﺘﻮﺍﺻﻞ ﻣﺎ ﺑﲔ ﺫﻱ ﺍﻟﻨﺼﻴﺤﺔ ‪-‬ﻭﻫﻮ ﺍﻟﻌﺒﺪ ﺍﳌﻜﻠﱠﻒ‪ -‬ﻭﻣﺎ ﺑﲔ ﺍﻟﻘﺮﺁﻥ ؛ ﻓﺈﻥ ﺍﻟﻨﺼﻴﺤﺔ ﺍﻟﺘﺤﺎﻡ‬
‫ﻭﺍﺟﺘﻤﺎﻉ ﻓﻴﻤﺎ ﺑﲔ ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺇﻻ ﺑﺄﺩﺍﺀ ﺍﳊﻖ‪ ،‬ﻭﻫﺬﺍ ﺍﳊﻖ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻟﻠﻘﺮﺁﻥ ﻋﻠﻰ ﳓﻮ‬
‫ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺃﺳﻠﻔﺖ‪.‬‬
‫ﻛﺬﻟﻚ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻠﺮﺳﻮﻝ ‪ ‬ﺗﻜﻮﻥ ﺑﻄﺎﻋﺘﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻓﻴﻤﺎ ﺃﻣﺮ‪ ،‬ﻭﺗﺼﺪﻳﻘﻪ ﻓﻴﻤﺎ ﺃﺧﱪ‪،‬‬
‫ﻭﺍﺟﺘﻨﺎﺏ ﻣﺎ ﻋﻨﻪ ﻧ‪‬ﻬ‪‬ﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻭﺯﺟﺮ‪ ،‬ﻭﺃﻻ ﻳ‪‬ﻌ‪‬ﺒ‪‬ﺪ ﺍﷲ ﺇﻻ ﲟﺎ ﺷﺮﻉ ﺭﺳﻮﻟﻪ ‪ ‬ﻭﺃﻥ ﻳﺆﻣﻦ‬
‫ﺍﻟﻌﺒﺪ ﺑﺄﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻮ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻭﺃﻥ ﻛﻞ ﺩﻋﻮﺓ ﻟﻠﺮﺳﺎﻟﺔ ﺑﻌﺪﻩ ‪-‬ﻋﻠﻴﻪ‬
‫‪ ‬‬ ‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻛﺬﺏ ﻭﺯﻭﺭ ﻭﺑﺎﻃﻞ ﻭﻃﻐﻴﺎﻥ‪ ،‬ﻭﺃﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻄﺎﻉ‬
‫‪.         ‬‬
‫ﻭﺃﻧﻪ ﻳ‪‬ﺤ‪‬ﺐ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻷﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺬﻟﻚ‪ ،‬ﻭﳌﺎ ﻳﺴﺘﺤﻘﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ‪ -‬ﻣﻦ ﺍﶈﺒﺔ ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻭﺃﻥ ﺗ‪‬ﻘﹶﺪ‪‬ﻡ‪ ‬ﻣ‪‬ﺤ‪‬ﺎﺑ‪‬ﻪ ﻋﻠﻰ ﻣ‪‬ﺤ‪‬ﺎﺏ‪ ‬ﺍﻟﻌﺒﺪ ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺼﻴﺤﺔ ﺍﻟﱵ ﻫﻲ ‪-‬‬
‫ﺃﻳﻀﺎ‪ -‬ﻣﻨﻘﺴﻤﺔ ﺇﱃ ﻭﺍﺟﺒﺔ ﻭﻣﺴﺘﺤﺒﺔ ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﻷﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻋﺎﻣﺘﻬﻢ ‪ ‬ﻭﺍﻟﻨﺼﻴﺤﺔ ﻷﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳ‪‬ﻌ‪‬ﻄﹶﻮﺍ ﺣﻘﻬﻢ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻫﻢ ﺍﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﺑﻴﻨﻪ ‪-‬ﺗﻌﺎﱃ‪ -‬ﰲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺑﻴﻨﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﺍﻟﺴﻨﺔ؛ ﻣﻦ ﻃﺎﻋﺘﻬﻢ ﰲ ﺍﳌﻌﺮﻭﻑ‪ ،‬ﻭﻋﺪﻡ‬

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‫ﻃﺎﻋﺘﻬﻢ ﰲ ﺍﳌﻌﺼﻴﺔ ‪ ،‬ﻭﺃﻥ ﳚﺘﻤﻊ ﻣﻌﻬﻢ ﻋﻠﻰ ﺍﳊﻖ ﻭﺍﳍﺪﻯ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﱂ ﻧﻌﻠﻢ ﻓﻴﻪ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﺃﻥ ﺗﺆﻟﻒ‬
‫ﺍﻟﻘﻠﻮﺏ ﳍﻢ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﺠ‪‬ﺘ‪‬ﻤﻊ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻰ ﳍﻢ‪ ،‬ﻭﻫﺬﺍ ﻳﺸﻤﻞ ﺍﳊﻖ ﺍﻟﻮﺍﺟﺐ ﻭﺍﳊﻖ ﺍﳌﺴﺘﺤﺐ‪.‬‬
‫ﻭﺃﻥ ﻳﺒﺎﻳﻊ ﻭﱄ ﺍﻷﻣﺮ‬ ‫‪‬‬ ‫ﻭﺃﻥ ﻳ‪‬ﺘ‪‬ﺮ‪‬ﻙ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ ﺑﺎﻟﺴﻴﻒ ﻃﺎﻋﺔ ﷲ ‪-‬ﺟﻞﱠ ﻭﻋﻼ‪ -‬ﻭﻃﺎﻋﺔ ﻟﺮﺳﻮﻟﻪ‬
‫ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺃﻻ ﳝﻮﺕ ﺍﳌﺮﺀ‪ ،‬ﻭﰒﱠ ﻭﺍﻝﹴ ﻣﺴﻠﻢ‪ ،‬ﻭﻟﻴﺲ ﰲ ﻋﻨﻘﻪ ﺑﻴﻌﺔ ﻟﻪ‪ ،‬ﻭﺃﻥ ﻳﺄﲤﺮ ﺇﺫﺍ ﺃﻣﺮﻩ ﲟﺎ ﻟﻴﺲ ﲟﻌﺼﻴﺔ‪ ،‬ﻭﺃﻥ‬
‫ﻳﻨﺘﻬﻲ ﺇﺫﺍ ‪‬ﺎﻩ ﻋﻦ ﻏﲑ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻓﺈﻥ ﺃﻣﺮﻩ ﲞﻼﻓﻬﺎ ﻻ ﻳ‪‬ﻄﺎﻉ ﻓﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﺃﻣﺮ‬
‫ﲟﻌﺼﻴﺔ ﻻ ﻳ‪‬ﻄﺎﻉ ﻓﻴﻪ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﺴﺘﺤﺒﺎﺕ ﻭﺍﻻﺟﺘﻬﺎﺩﺍﺕ ‪-‬ﻳﻌﲏ ﻣﺎ ﻳﺪﺧﻠﻪ ﺍﻻﺟﺘﻬﺎﺩ‪ -‬ﻓﺈﻧﻪ ﻳ‪‬ﺘ‪‬ﺮ‪‬ﻙ‬
‫ﺍﻟﺮﺃﻱ ﳌﺎ ﻳﺮﺍﻩ ﺍﻹﻣﺎﻡ ﺍﳌﺴﻠﻢ؛ ﻷﻥ ﰲ ﺫﻟﻚ ﻣﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺒﻼﺩ‪ ،‬ﻛﻤﺎ ﻗﺮﺭﻩ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪.‬‬
‫ﺃﻳﻀ‪‬ﺎ ﻣﻦ ﺍﻟﻨﺼﻴﺤﺔ ﳍﻢ ﺃﻥ ﺗﺒﺬﻝ ﺍﻟﻨﺼﺢ ﳍﻢ‪ ،‬ﲟﻌﲎ ﺍﻟﻨﺼﺢ ﺍﻟﺬﻱ ﻳﻌﻠﻤﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﺄﻥ ﺗﻨﺒﻬﻬﻢ ﻋﻠﻰ ﻣﺎ‬
‫ﳜﻄﺌﻮﻥ ﻓﻴﻪ‪ ،‬ﻭﻣﺎ ﻳﺘﺠﺎﻭﺯﻭﻥ ﻓﻴﻪ ﺍﻟﺸﺮﻋﻴﺔ ﳌﻦ ﻭﺻﻞ ﻟﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ‪-‬ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ ﰲ ﺷﺮﺣﻪ‬
‫ﻭﻏﲑﻩ‪ :-‬ﻫﺬﻩ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﺗﺴﻘﻂ ﺑﻔﻌﻞ ﺍﻟﺒﻌﺾ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﳓﻮﻫﻢ‪.‬‬
‫ﻓﺤﻖ ﻭﱄ ﺍﻷﻣﺮ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳ‪‬ﻨ‪‬ﺼ‪‬ﺢ‪ ،‬ﲟﻌﲎ ﺃﻥ ﻳ‪‬ﺆ‪‬ﺗ‪‬ﻰ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﺒ‪‬ﻴ‪‬ﻦ ﻟﻪ ﺍﳊﻖ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﺒ‪‬ﺼ‪‬ﺮ ﺑﻪ‪ ،‬ﻭﺃﻥ ﻳﻮﺿﺢ ﻟﻪ‬
‫ﻣﺎ ﺃﻣﺮ ﺍﷲ ‪ ‬ﺑﻪ‪ ،‬ﻭﻣﺎ ﺃﻣﺮ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﺃﻥ ﻳ‪‬ﻌﺎﻥ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻳﺴﺪﺩ ﻓﻴﻬﺎ‪ ،‬ﻭﻳ‪‬ﺒ‪‬ﻴ‪‬ﻦ ﻟﻪ ﻣﺎ ﻗﺪ ﻳﻘﻊ ﻓﻴﻪ ﻣﻦ‬
‫ﻋﺼﻴﺎﻥ ﺃﻭ ﳐﺎﻟﻔﺔ ﻟﻸﻣﺮ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻨﺼﻴﺤﺔ ﺍﳋﺎﺻﺔ ﻟﻮﻻﺓ ﺍﻷﻣﺮ ﺟﺎﺀﺕ ﳍﺎ ﺷﺮﻭﻁ ﻭﺿﻮﺍﺑﻂ ﻣﻌﻠﻮﻣﺔ ﰲ ﺷﺮﻭﺡ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻣﻦ‬
‫ﺃﻣﺜﻞ ﻣﻦ ﺗﻜﻠﻢ ﻋﻠﻴﻬﺎ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺍﺑﻦ ﺭﺟﺐ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﰲ "ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ"‪ ،‬ﻭﺳﺎﻕ ﻋﻦ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ ﻭﻋﻦ ﻏﲑﻩ ﺃﻧﻮﺍﻋﺎ ﻣﻦ ﺍﻵﺩﺍﺏ ﻭﺍﻟﺸﺮﻭﻁ‪ ،‬ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﻟﻠﻨﺎﺻﺢ ﺃﻥ ﻳﺘﺤﻠﻰ ‪‬ﺎ ﺇﺫﺍ ﻧﺼﺢ ﻭﱄ ﺍﻷﻣﺮ ﺍﳌﺴﻠﻢ‬
‫‪.‬‬
‫ﻓﻤﻦ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﺼﻴﺤﺔ ﺑﺮﻓﻖﹴ‪ ،‬ﻭﺳﻬﻮﻟﺔ ﻟﻔﻆ؛ ﻷﻥ ﺣﺎﻝ ﻭﱄ ﺍﻷﻣﺮ ‪-‬ﰲ ﺍﻟﻐﺎﻟﺐ‪ -‬ﺃﻧﻪ ﺗﻌﺰ‪ ‬ﻋﻠﻴﻪ‬
‫ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻠﻔﻆ ﺣﺴﻦ ‪ ،‬ﻭﻫﺬﺍ ﺭﲟﺎ ﻛﺎﻥ ﰲ ﻏﺎﻟﺐ ﺍﻟﻨﺎﺱ ﺃ‪‬ﻢ ﻻ ﻳﻨﺘﺼﺤﻮﻥ ‪-‬ﻳﻌﲏ‪ :‬ﻻ‬
‫‪  ‬‬ ‫ﻳﻘﺒﻠﻮﻥ ﺍﻟﻨﺼﻴﺤﺔ‪ -‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻠﻔﻆ ﺣﺴﻦ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﳌﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ‪:‬‬
‫‪.        ‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻓﻤﻦ ﺍﻵﺩﺍﺏ ﻭﺍﻟﺸﺮﻭﻁ ﰲ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﺼﻴﺤﺔ ﺑﻠﻔﻆ ﺣﺴﻦ؛ ﻷﻧﻪ ﺭﲟﺎ ﻛﺎﻥ ﺍﻟﻠﻔﻆ ﺧﺸﻨﺎ‪ ،‬ﻓﺄﺩﺍﻩ‬
‫ﺫﻟﻚ ﺇﱃ ﺭﻓﺾ ﺍﳊﻖ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻨﺎﺻﺢ ﻳﺮﻳﺪ ﺍﳋﲑ ﻟﻠﻤﻨﺼﻮﺡ ﻟﻪ ‪.‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺗﻔﺴﲑ ﺍﻟﻨﺼﻴﺤﺔ‪ :‬ﺃ‪‬ﺎ ﺇﺭﺍﺩﺓ ﺍﳋﲑ ﻟﻠﻤﻨﺼﻮﺡ ﻟﻪ‪ .‬ﻓﻜﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺴﺒﻴﻞ ﻹﺭﺍﺩﺓ ﺍﳋﲑ‬
‫ﻟﻠﻤﻨﺼﻮﺡ ﻟﻪ ﻓﺈﻧﻪ ﻳﺆﺗﻰ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﺸﺮﻭﻁ ﰲ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻮﱄ ﺍﻷﻣﺮ ﺳﺮ‪‬ﺍ ﻭﻟﻴﺴﺖ ﺑﻌﻠﻦ؛ ﻷﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﻨﺼﻴﺤﺔ‬
‫‪‬‬ ‫ﺑﻌﺎﻣﺔ ‪-‬ﻟﻮﱄ ﺍﻷﻣﺮ ﻭﻟﻐﲑﻩ‪ -‬ﺃﻥ ﺗﻜﻮﻥ ﺳﺮﺍ‪ ،‬ﲞﻼﻑ ﺍﻹﻧﻜﺎﺭ ﻛﻤﺎ ﺳﻴﺄﰐ ﻋﻨﺪ ﺷﺮﺡ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ‪:‬‬
‫ﻓﺈﻥ ﺍﻷﺻﻞ ﰲ ﺍﻹﻧﻜﺎﺭ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻨﺎ‪ ،‬ﻭﺃﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﻨﺼﺢ ﺃﻥ‬ ‫‪‬‬ ‫ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ‬
‫ﻳﻜﻮﻥ ﺳﺮﺍ‪.‬‬
‫ﻓﺎﻟﻨﺼﻴﺤﺔ ﻟﻮﱄ ﺍﻷﻣﺮ ﳚﺐ ﻭﻳﺸﺘﺮﻁ ﻟﻜﻮ‪‬ﺎ ﺷﺮﻋﻴﺔ ﺃﻥ ﺗﻜﻮﻥ ﺳﺮﺍ‪ ،‬ﲟﻌﲎ‪ :‬ﺃﻧﻪ ﻻ ﻳﻌﻠﻢ ‪‬ﺎ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻟﻨﺎﺻﺢ ﺇﻻ ﻫﻮ‪ ،‬ﻭﺃﻻ ﻳﺘﺤﺪﺙ ‪‬ﺎ ﺑﺄﻧﻪ ﻧﺼﺢ ﻭﻋﻤﻞ ﻭﻛﺬﺍ؛ ﻷﻧﻪ ﺭﲟﺎ ﺃﻓﺴﺪ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻨﺼﻴﺤﺔ ﺑﺬﻛﺮﻩ ‪،‬‬
‫ﻭﺻﻌﺐ ﻗﺒﻮﻝ ﺍﻟﻨﺼﻴﺤﺔ ﺑﻌﺪ ﺍﺷﺘﻬﺎﺭ ﺃﻥ ﻭﱄ ﺍﻷﻣﺮ ﻧ‪‬ﺼ‪‬ﺢ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺟﺎﺀ ﺍﳊﺪﻳﺚ ﺍﳌﻌﺮﻭﻑ ﺍﻟﺬﻱ ﺻﺤ‪‬ﺤﻪ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-‬‬
‫‪  :‬ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﺼﺢ ﻟﺬﻱ ﺳﻠﻄﺎﻥ ﻓﻼ ﻳﺒﺪﻩ ﻋﻼﻧﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺨ‪‬ﻞﹸ ﺑﻪ‪ ،‬ﻭﻟﻴﺪ‪‬ﻥﹸ ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ﻗﺒﻞ ﻣﻨﻪ ﻓﺬﺍﻙ‪،‬‬
‫ﻭﺇﻻ ﻓﻘﺪ ﺃﺩ‪‬ﻯ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ‪. ‬‬
‫ﻭﻗﺪ ﺳﺌﻞ ﺍﺑﻦ ﻋﺒﺎﺱ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﻫﻞ ﺃﹸﻧ‪‬ﻜ‪‬ﺮ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻋﻠﻨﺎ؟ ﻓﻘﺎﻝ‪ :‬ﻻ ‪ ،‬ﺑﻞ ﺩ‪‬ﺍﺭﹺﻩ‪ ‬ﺑﺬﻟﻚ ﺳﺮﺍ ‪.‬‬
‫ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪-‬ﺃﻳﻀﺎ‪  :-‬ﺃﻥ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺟﺎﺀﻩ ﲨﺎﻋﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﻟﻪ‪ :‬ﺃﻻ ﺗﻨﺼﺢ ﻟﻌﺜﻤﺎﻥ؟ ﺃﻻ‬
‫ﺗﺮﻯ ﻣﺎ ﳓﻦ ﻓﻴﻪ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺇﱐ ﻻ ﺃﻛﻮﻥ ﻓﺎﺗﺢ ﺑﺎﺏ ﻓﺘﻨﺔ ﻭﻗﺪ ﺑﺬﻟﺘﻪ ﻟﻪ ﺳﺮﺍ ‪ ‬ﺃﻭ ﻛﻤﺎ ﺟﺎﺀ ﻋﻦ ﺃﺳﺎﻣﺔ ﺑﻦ‬
‫ﺯﻳﺪ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪.‬‬
‫ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻁ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﺼﻴﺤﺔ ﺳﺮﺍ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺣﻘﻪ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ‬
‫ﺫﻛﺮﻫﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ‪.‬‬
‫ﻭﺍﻟﻨﺼﻴﺤﺔ ﻟﻌﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ‪ ‬ﻷﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻋﺎﻣﺘﻬﻢ ‪ ‬ﺍﻟﻌﺎﻣﺔ‪ :‬ﻫﻢ ﻏﲑ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﺍﻷﺋﻤﺔ ﺇﺫﺍ ﺃﻃﻠﻘﺖ‬
‫ﻓﺈﻧﻪ ﻳﺮﺍﺩ ‪‬ﻢ ﺍﻷﺋﻤﺔ ﰲ ﺍﻷﻣﺮ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻟﻴﺲ ﺍﻷﺋﻤﺔ ﰲ ﺍﻟﻌﻠﻢ؛ ﻷﻥ ﻋﻠﻰ ﻫﺬﺍ ﺟﺮﻯ ﺍﻻﺻﻄﻼﺡ ‪.‬‬

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‫ﺃﻣﺎ ﻟﻔﻆ "ﻭﱄ ﺍﻷﻣﺮ" ﻓﺈﻧﻪ ﰲ ﺍﻷﺻﻞ ﺃﻥ ﻭﱄ ﺍﻷﻣﺮ ﻳ‪‬ﻌ‪‬ﻨ‪‬ﻰ ﺑﻪ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﻡ ﻟﻠﻤﺴﻠﻤﲔ؛ ﻷﻥ ﻭﻻﺓ ﺍﻷﻣﺮ ﰲ‬
‫ﻋﻬﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻭﰲ ﻋﻬﺪ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻷﻥ ﻭﻻﺓ ﺍﻷﻣﺮ ﰲ ﺫﺍﻙ ﺍﻟﺰﻣﺎﻥ ﻛﺎﻧﻮﺍ ﳚﻤﻌﻮﻥ ﺑﲔ ﻓﻬﻢ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﻓﻬﻢ ﺍﻟﺸﺮﻳﻌﺔ ‪.‬‬
‫ﻭﺃﻣﺎ ﺑﻌﺪ ﺫﻟﻚ ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺇﻥ ﻭﻻﺓ ﺍﻷﻣﺮ ﻛﻠ‪‬ﺎ ﻓﻴﻤﺎ ﳜﺼﻪ‪ ،‬ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ؛ ﺍﻷﻣﺮﺍﺀ ﰲ ﺍﻷﻣﺮ‬
‫ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺘﻌﻠﻖ ﺑﺄﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺃﻣﺮ ﺩﻳﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻬﺬﺍ ﺣﺼﻞ ﺗﻔﺴﲑ ﺑﺄﻥ ﻭﻻﺓ ﺍﻷﻣﺮ‬
‫ﻳ‪‬ﻌﻨ‪‬ﻰ ‪‬ﻢ ﻫﺬﺍ ﻭﻫﺬﺍ؛ ﻷﻧﻪ ﺻﺎﺭ ﺍﻷﻣﺮ ﻓﻴﻤﺎ ﺑﻌﺪ ﺃﻧﻪ ﺗﻮﱃ ﺍﻷﻣﺮ ﻣ‪‬ﻦ ﻟﻴﺲ ﺑﻌﺎﱂ ﳌﺎ ﺷﺎﻉ ﺍﳌﻠﻚ ﰲ ﻋﻬﺪ ﺑﻦ‬
‫ﺃﻣﻴﺔ‪ ،‬ﰒ ﰲ ﻋﻬﺪ ﺑﲏ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻓﻤﺎ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ﻓﺎﻟﻨﺼﻴﺤﺔ ﺍﻷﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻘﺼﻮﺩ ‪‬ﻢ ﰲ ﺍﳊﺪﻳﺚ ﺍﻷﺋﻤﺔ ﺍﻟﺬﻳﻦ ﻳﻠﻮﻥ ﺍﻷﻣﺮ ﺍﻟﻌﺎﻡ ‪ ،‬ﺃﻣﺎ ﺃﺋﻤﺔ ﺍﻟﺪﻳﻦ‬
‫ﻓﺈ‪‬ﻢ ‪-‬ﺃﻳﻀﺎ‪ -‬ﳍﻢ ﻧﺼﻴﺤﺔ‪ ،‬ﻭﳍﻢ ﺍﳊﻖ‪ ،‬ﻭﺍﻟﻨﺼﻴﺤﺔ ﳍﻢ ‪-‬ﻳﻌﲏ ﺍﻟﻌﻠﻤﺎﺀ‪ -‬ﺃﻥ ﲢﺒﻬﻢ ﻷﺟﻞ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﺎ ﻳﺒﺬﻟﻮﻥ ﻟﻠﻨﺎﺱ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﳋﲑ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﻨﺼ‪‬ﺮﻭﺍ ﻓﻴﻤﺎ ﻳﻘﻮﻟﻮﻧﻪ ﻣﻦ ﺃﻣﺮ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﺒﻠﻐﻮﻧﻪ ﻋﻦ‬
‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﺃﻥ ﻳ‪‬ﺬﹶﺏ‪ ‬ﻋﻨﻬﻢ ‪ ،‬ﻭﻋﻦ ﺃﻋﺮﺍﺿﻬﻢ‪ ،‬ﻭﺃﻥ ﳛﺒﻮﺍ ﺃﻛﺜﺮ ﻣﻦ ﳏﺒﺔ ﻏﲑﻫﻢ ﻣﻦ ﺍﳌﺆﻣﻨﲔ؛ ﻷﻥ‬
‫‪      ‬‬ ‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻘﺪ ﺍﻟﻮﻻﻳﺔ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﺑﻘﻮﻟﻪ‪:‬‬
‫‪.‬‬
‫ﻳﻌﲏ‪ :‬ﺑﻌﻀﻬﻢ ﳛﺐ ﺑﻌﻀﺎ‪ ،‬ﻭﻳﻨﺼﺮ ﺑﻌﻀﺎ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺃﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺇﳝﺎﻧﺎ ﻫﻢ ﺍﻟﺮﺍﺳﺨﻮﻥ ﰲ ﺍﻟﻌﻠﻢ‪،‬‬
‫‪       ‬‬ ‫ﺃﻭ ﻫﻢ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﻌﺎﻣﻠﻮﻥ ﺑﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.    ‬‬
‫ﻓﺎﻟﻨﺼﻴﺤﺔ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﻳ‪‬ﺤ‪‬ﺒ‪‬ﻮﺍ‪ ،‬ﻭﺃﻥ ﻳﺬﺏ ﻋﻦ ﺃﻋﺮﺍﺿﻬﻢ‪ ،‬ﻭﺃﻥ ﻳﺆﺧﺬ ﻣﺎ ﻳﻨﻘﻠﻮﻧﻪ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﻥ‬
‫ﻳﻨﺼﺮﻭﺍ ﻓﻴﻤﺎ ﻧﺼﺮﻭﺍ ﻓﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻭﺃﻥ ﺗ‪‬ﺤ‪‬ﻔﹶﻆ ﳍﻢ ﻣﻜﺎﻧﺘﻬﻢ ﻭﺳﺎﺑﻘﺘﻬﻢ‪ ،‬ﻭﻧﺸﺮﻫﻢ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﻧﺸﺮﻫﻢ ﻟﻠﺪﻳﻦ‪،‬‬
‫ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﺣﻘﻮﻕ ﻭﺍﺟﺒﺔ ﳍﻢ؛ ﻷﻥ ﳍﻢ ﰲ ﺍﳌﻠﺔ ﻣﻘﺎﻣﺎ ﻋﻈﻴﻤﺎ‪ ،‬ﻭﺇﺫﺍ ﻃﹸﻌ‪‬ﻦ‪ ‬ﰲ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﱂ ﺗ‪‬ﺒ‪‬ﺬﹶﻝ ﳍﻢ‬
‫ﺍﻟﻨﺼﻴﺤﺔ ﺍﻟﻮﺍﺟﺒﺔ ‪‬ﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﻌﲏ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺗﻀﻌﻒ ﰲ ﺍﳍﻴﺒﺔ ﰲ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ؛ ﻓﺈﻧﻪ ﺇﺫﺍ ﻧﹺﻴﻞﹶ ﻣﻦ‬
‫ﺍﻟﻌﺎﱂ‪ ،‬ﺃﻭ ﱂ ﻳ‪‬ﻨ‪‬ﺼ‪‬ﺮ‪ ،‬ﻭﱂ ﻳ‪‬ﺤ‪‬ﺘ‪‬ﺮﻡ ﻓﺈﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺗﻀﻌﻒ ﰲ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﻧﻪ ﺇﳕﺎ ﻳﻨﻘﻠﻬﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬

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‫ﻭﺃﻣﺎ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻌﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻓﻬﻲ ﺇﺭﺷﺎﺩﻫﻢ ﳌﺎ ﻓﻴﻪ ﺻﻼﺣﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﳌﺎ ﻓﻴﻪ ﺻﻼﺣﻬﻢ ﰲ‬
‫ﺩﻧﻴﺎﻫﻢ ﻭﰲ ﺁﺧﺮ‪‬ﻢ‪.‬‬
‫ﻫﺬﺍ ﲨﺎﻉ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻠﻤﺆﻣﻨﲔ‪ ،‬ﺑﺄﻥ ﳛﺒﻮﺍ ﰲ ﺍﷲ‪ ،‬ﻭﺃﻥ ﻳﻨﺼﺮﻭﺍ ﰲ ﺍﳊﻖ‪ ،‬ﻭﺃﻥ ﻳﺘﻌﺎﻭﻥ ﻣﻌﻬﻢ ﻋﻠﻰ ﺍﳋﲑ‬
‫ﻭﺍﳍﺪﻯ‪ ،‬ﻭﺃﻻ ﻳﺘﻌﺎﻭﻥ ﻣﻌﻬﻢ ﻋﻠﻰ ﺍﻹﰒ ﻭﺍﻟﻌﺪﻭﺍﻥ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﺒﻴ‪‬ﻦ ﳍﻢ ﺍﳊﻖ‪ ،‬ﻭﻳﻨﺼﺤﻮﺍ ﻓﻴﻪ‪ ،‬ﻭﻳﺮﺷﺪﻭﺍ ﺇﱃ ﻣﺎ ﻓﻴﻪ‬
‫ﺻﻼﺣﻬﻢ ﰲ ﺩﻧﻴﺎﻫﻢ ﻭﺁﺧﺮ‪‬ﻢ‪ ،‬ﺑﺄﻧﻮﺍﻉ ﺍﻟﻨﺼﺢ ﺑﺎﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺃﻥ ﻳﻨﻜﺮ ﻋﻠﻴﻬﻢ ﺍﳌﻨﻜﺮ ﺇﺫﺍ ﻭﺍﻗﻌﻮﻩ ﳊﻖ ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺃ‪‬ﻢ ﺇﺫﺍ ﺭﺋﻲ ﺃ‪‬ﻢ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﻋﻘﺎﺏ ﺷﺮﻋﻲ ﺃﻭ ﺗﻌﺰﻳﺮ ‪-‬ﻳﻌﲏ ﲝﺪ ﺃﻭ ﺗﻌﺰﻳﺮ‪ -‬ﻓﺈﻧﻪ ﻳﺮﲪﻬﻢ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﺒﻨﺎﻫﺎ ﻋﻠﻰ ﺍﻟﺮﲪﺔ‪.‬‬
‫ﻓﺎﻟﻨﺼﻴﺤﺔ ﻟﻌﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﺗ‪‬ﺒ‪‬ﺬﹸﻝ ﻭﲢﻜﻢ ﻓﻴﻬﻢ ﺑﺸﺮﻉ ﺍﷲ‪ ،‬ﻭﺃﻥ ﺗﻌﻄﻴﻬﻢ ﺣﻘﻬﻢ‪ ،‬ﻭﺃﻥ ﺗﻠﺰﻣﻬﻢ ﺑﺄﻣﺮ ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﲢﺖ ﻳﺪﻙ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﻗﺪﺭ ﺍﻻﺳﺘﻄﺎﻋﺔ‪.‬‬
‫ﰒ ﺇﻧﻪ ﺇﺫﺍ ﺣﺼﻞ ﻣﻨﻬﻢ ﺿﺪ‪ ‬ﺫﻟﻚ ﻓﻴ‪‬ﺴ‪‬ﻌ‪‬ﻰ ﻓﻴﻬﻢ ﲟﺎ ﻳﺼﻠﺤﻬﻢ‪ ،‬ﻭﻣﺎ ﻓﻴﻪ ﺳﻌﺎﺩ‪‬ﻢ ﻭﺇﺭﺷﺎﺩﻫﻢ ﺑﺎﻟﺒﻴﺎﻥ‪ ،‬ﺃﻭ‬
‫ﺑﺎﻹﻟﺰﺍﻡ ﲝﺴﺐ ﺍﻷﺣﻮﺍﻝ ‪.‬‬
‫ﻭﻛﻞ ﺣﻖ ﻟﻠﻤﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﻳﺪﺧﻞ ﰲ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻌﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻜﻠﻤﺔ ﺍﻟﻨﺼﻴﺤﺔ ﺇﺫﻥ ‪-‬ﻛﻤﺎ ﺗﺮﻯ‪-‬‬
‫ﻛﻠﻤﺔ ﺟﺎﻣﻌﺔ ﺩﺧﻠﺖ ﻓﻴﻬﺎ ﲨﻴﻊ ﺍﳊﻘﻮﻕ ﺍﻟﺸﺮﻋﻴﺔ ﷲ‪ ،‬ﻭﻟﻠﻜﺘﺎﺏ‪ ،‬ﻭﻟﺮﺳﻮﻟﻪ ‪ ‬ﻭﻷﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻟﻌﺎﻣﺘﻬﻢ ‪،‬‬
‫ﻓﻬﻲ ﻛﻠﻤﺔ ﻋﻈﻴﻤﺔ ﺟﺎﻣﻌﺔ‪ ،‬ﲨﻌﺖ ﺍﳊﻘﻮﻕ ﲨﻴﻌﺎ ﳌﺎ ﻓﻴﻪ ﺧﲑ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻟﻠﻨﺎﺻﺢ‪ ،‬ﻳﻌﲏ ﻟﻠﺬﻱ ﻗﺎﻡ‬
‫ﺑﺎﻟﻨﺼﻴﺤﺔ‪ ،‬ﻓﻜﻞ ﻣﻔﺮﻁ ﰲ ﺃﻣﺮ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﻓﻘﺪ ﻓﺮﻁ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﺼﻴﺤﺔ ﺍﻟﻮﺍﺟﺒﺔ‪ .‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ‬
‫ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ‬

‫ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪  :‬ﺃﹸﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﺸﻬﺪﻭﺍ ﺃﻥ‬
‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻥﱠ ﳏﻤﺪ‪‬ﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻳﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻋﺼﻤﻮﺍ ﻣﲏ ﺩﻣﺎﺀﻫﻢ‬
‫ﻭﺃﻣﻮﺍﳍﻢ ﺇﻻ ﲝﻖ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺣﺴﺎ‪‬ﻢ ﻋﻠﻰ ﺍﷲ ‪-‬ﺗﻌﺎﱃ‪  -‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪-‬ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪  :‬ﺃﹸﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ‬
‫ﺣﱴ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻥﱠ ﳏﻤﺪ‪‬ﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻳﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ ‪. ‬‬
‫ﻗﻮﻟﻪ‪  :‬ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﺸﻬﺪﻭﺍ ‪ ‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺷﻬﺎﺩﺓ ﺃﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻥ ﳏﻤﺪ‪‬ﺍ ﺭﺳﻮﻝ ﺍﷲ‪،‬‬
‫ﻭﻣﺎ ﻳﻠﺰﻡ ﻋﻨﻬﺎ ﻣﻦ ﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻫﺬﻩ ﻻ ﺑﺪ ﻣﻦ ﻣﻄﺎﻟﺒﺔ ﺍﻟﻨﺎﺱ ‪‬ﺎ ﲨﻴﻌﺎ‪ ،‬ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ‪،‬‬
‫ﻭﻟﻠﻨﺎﺱ ﲨﻴﻌﺎ ﺃﹸﺭ‪‬ﺳ‪‬ﻞﹶ ﺇﻟﻴﻬﻢ ﺍﳌﺼﻄﻔﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،-‬ﻭﺃﹸﻣ‪‬ﺮ‪ ‬ﺃﻥ ﻳﻘﺎﺗﻠﻬﻢ ﺑﻘﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪   ‬‬ ‫ﻭﺑﻘﻮﻟﻪ‪:‬‬ ‫‪        ‬‬

‫‪              ‬‬

‫‪ …     ‬ﺍﻵﻳﺔ‪.‬‬

‫‪.         ‬‬ ‫‪‬‬

‫ﻓﺄﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺎﻟﻘﺘﺎﻝ ﺣﱴ ﺗ‪‬ﻠﹾﺘ‪‬ﺰﻡ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻧﻪ ﻳ‪‬ﺒ‪‬ﺘ‪‬ﺪﺃ ﺑﺎﻟﻘﺘﺎﻝ؛ ﺑﻞ ﻫﺬﺍ ﻳﻜﻮﻥ ﺑﻌﺪ‬
‫ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺑﻌﺪ ﺍﻹﻧﺬﺍﺭ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﺍﻟﺴﻼﻡ‪ -‬ﻻ ﻳﻐﺰﻭ ﻗﻮﻣﺎ ﺣﱴ ﻳﺆﺫ‪‬ﻢ‪ ،‬ﻳﻌﲏ‪ :‬ﺣﱴ ﻳﺄﺗﻴﻬﻢ‬
‫ﺍﻟﺒﻼﻍ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻓﻘﺪ ﺃﺭﺳﻞ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺍﻟﺮﺳﺎﺋﻞ ﺍﳌﻌﺮﻭﻓﺔ ﺇﱃ ﻋﻈﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺒﻼﺩ ﻓﻴﻤﺎ ﺣﻮﻟﻪ‪،‬‬
‫ﻳﺒﻠﻐﻬﻢ ﺩﻳﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﻳﺄﻣﺮﻫﻢ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﻓﺎﻟﻘﺘﺎﻝ‪ ،‬ﻭﻫﺬﺍ ﺫﺍﺋﻊ ﻣﺸﻬﻮﺭ‪.‬‬
‫ﻳﻌﲏ ﺑﻌﺪ ﺍﻟﺒﻴﺎﻥ‬ ‫‪‬‬ ‫ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﺸﻬﺪﻭﺍ‬ ‫‪‬‬ ‫ﺇﺫﻥ ﻓﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﻭﺍﻹﻋﺬﺍﺭ‪ ،‬ﻓﻬﻮ ﻳﻘﺎﺗﻠﻬﻢ ﺣﱴ ﻳﻠﺘﺰﻣﻮﺍ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻭﻫﻞ ﻫﺬﺍ ﻳﻌﲏ ﺃﻧﻪ ﻫﻮ ﺍﳋﻴﺎﺭ ﺍﻟﻮﺣﻴﺪ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻫﺬﺍ ﰲ ﺣﻖ ﺍﳌﺸﺮﻛﲔ؛ ﻭﳍﺬﺍ ﲪﻞ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻟﻨﺎﺱ ﻫﻨﺎ ﻫﻢ ﺍﳌﺸﺮﻛﻮﻥ ﺍﻟﺬﻳﻦ ﻻ‬
‫ﺗ‪‬ﻘﹾﺒ‪‬ﻞ ﻣﻨﻬﻢ ﺍﳉﺰﻳﺔ‪ ،‬ﻭﻻ ﻳﻘﺮﻭﻥ ﻋﻠﻰ ﺍﻟﺸﺮﻙ‪.‬‬
‫ﺃﻣﺎ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻭ ﻣﻦ ﻟﻪ ﺷﺒﻬﺔ ﻛﺘﺎﺏ‪ ،‬ﻓﺈﻧﻪ ﻳ‪‬ﺨﻴ‪‬ﺮ‪ ،‬ﺃﻫﻞ ﺗﻠﻚ ﺍﳌﻠﻞ ﻣﺎ ﺑﲔ ﺍﳌﻘﺎﺗﻠﺔ ‪-‬ﻳﻌﲏ‪ :‬ﺑﲔ‬
‫ﺍﻟﻘﺘﺎﻝ‪ -‬ﺃﻭ ﺃﻥ ﻳ‪‬ﻌﻄﹸﻮﺍ ﺍﳉﺰﻳﺔ‪ ،‬ﺣﱴ ﻳﻜﻮﻧﻮﺍ ﰲ ﲪﺎﻳﺔ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻳﻌﲏ‪ :‬ﺃ‪‬ﻢ ﺗﺪﺧﻞ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﻳﻜﻮﻥ ﻫﺆﻻﺀ‬
‫ﺭﻋﺎﻳﺎ ﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺑﺬﻟﻚ ﻻ ﻳﻘﺘﻠﻮﻥ‪.‬‬
‫ﻭﻫﺬﺍ ﰲ ﺣﻖ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﺿﺢ؛ ﻓﺈﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﳐﻴ‪‬ﺮﻭﻥ ﺑﲔ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ‪:‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺇﻣ‪‬ﺎ ﺃﻥ ﻳﺴﻠﻤﻮﺍ‪ ،‬ﻓﺘ‪‬ﻌ‪‬ﺼ‪‬ﻢ ﺩﻣﺎﺅﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ‪.‬‬

‫ﻭﺇﻣﺎ ﺃﻥ ﻳ‪‬ﻘﹶﺎﺗ‪‬ﻠﹸﻮﺍ ﺣﱴ ﻳﻈﻬﺮ ﺩﻳﻦ ﺍﷲ‪.‬‬
‫ﻭﺇﻣﺎ ﺃﻥ ﻳﺮﺿﻮﺍ ﺑﺪﻓﻊ ﺍﳉﺰﻳﺔ‪ ،‬ﻭﻫﻲ ﺿﺮﻳﺒﺔ ﻋﻠﻰ ﺍﻟﺮﺀﻭﺱ‪ ،‬ﻣﺎﻝ ﻋﻠﻰ ﻛﻞ ﺭﺃﺱ‪ ،‬ﻓﻴﺒﻘﻮﺍ ﺭﻋﺎﻳﺎ ﰲ ﺩﻭﻟﺔ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﺴﻤﻮﻥ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪.‬‬
‫ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪. ‬‬
‫ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻫﻨﺎ ﺷﻬﺎﺩﺓ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻳﻘﻮﻟﻮﺍ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻓﺄﻭﻝ ﺍﻷﻣﺮ ﺃﻧﻪ ﻳ‪‬ﻜﹶﻒ‪ ‬ﻋﻦ‬
‫ﻗﺘﺎﳍﻢ ﺑﺄﻥ ﻳﻘﻮﻟﻮﺍ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻗﺎﳍﺎ ﺗﻌﻮﺫﺍ‪ ،‬ﻓﺘﻌﺼﻤﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺣﱴ ﻳ‪‬ﻨ‪‬ﻈﺮ ﻋﻤﻠﻪ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﰲ‬
‫‪‬‬ ‫ﺍﻟﺼﺤﻴﺢ ﻗﺼﺔ ﺃﺳﺎﻣﺔ‪ ،‬ﻭﻗﺼﺔ ﺧﺎﻟﺪ‪ ،‬ﺣﻴﺚ ﻗﺘﻞ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻓﻠﻤﺎ ﺳﺄﻝ ﺍﻟﻨﱯ ‪ ‬ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺃﻗﺘﻠﺘﻪ ﺑﻌﺪﻣﺎ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﳕﺎ ﻗﺎﳍﺎ ﺗﻌﻮﺫﺍ ‪-‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺍﻟﻘﺘﻞ‪ -‬ﻗﺎﻝ‪ :‬ﻓﻜﻴﻒ ﺗﻔﻌﻞ‬
‫‪‬ﺎ ﺇﺫﺍ ﺟﺎﺀ ﳛﺎﺝ ‪‬ﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ‪ ‬ﻓﻨﺪﻡ‪ ،‬ﻭﻭﺩ ﺃﻧﻪ ﱂ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﺍ ﻳ‪‬ﻜﺘﻔﻰ ﻓﻴﻪ ﺑﺎﻟﻘﻮﻝ‪.‬‬
‫‪‬‬ ‫ﺣﱴ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪ‪‬ﺍ ﺭﺳﻮﻝ ﺍﷲ‬ ‫‪‬‬ ‫ﻓﺈﺫﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﻫﻨﺎ ‪-‬ﻳﻌﲏ ﰲ ﻣﺒﺪﺃ ﺍﻷﻣﺮ‪ -‬ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻜﺎﻓﺮ‪ :‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ‬
‫ﺍﷲ‪ ،‬ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﱂ ﺃﺿﺎﻑ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ﺑﻌﺪﻫﺎ؟‬
‫ﻗﺎﻝ‪  :‬ﺣﱴ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻥ ﳏﻤﺪ‪‬ﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻳﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﺆﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ ‪. ‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ‪-‬ﻳﻌﲏ ﺑﺎﻹﲨﺎﻉ‪ -‬ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﻜﻒ ﻋﻦ ﻗﺘﺎﻝ ﺍﻟﻜﺎﻓﺮ ﺃﻥ ﻳﻘﻴﻢ ﺍﻟﺼﻼﺓ‬
‫ﻭﺃﻥ ﻳﺆﰐ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﺂﻝ‪ ،‬ﻳﻌﲏ‪ :‬ﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻫﺬﺍ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﺂﻝ‪ ،‬ﻳﻌﲏ‪ :‬ﻳ‪‬ﻜﹾﺘ‪‬ﻔﹶﻰ ﻣﻨﻪ‬
‫ﺑﺎﻟﺸﻬﺎﺩﺗﲔ‪ ،‬ﻓﻴﻜﻒ ﻋﲎ ﺩﻣﻪ‪ ،‬ﰒ ﻳﻄﺎﻟﺐ ﲝﻘﻬﺎ‪ ،‬ﻭﺃﻋﻈﻢ ﺣﻘﻮﻗﻬﺎ ﺍﻟﻈﺎﻫﺮﺓ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ‪،‬‬
‫‪     ‬‬ ‫ﺣﱴ ﻳﻜﻮﻥ ﺩﺧﻞ ﰲ ﺍﻟﺪﻳﻦ ﺑﺼﺪﻕ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪ -‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.      ‬‬

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‫ﻟﻴﺴﺖ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ‪ ،‬ﻣﻦ ﺃﻧﻪ ﻻ ﻳ‪‬ﻜﹶﻒ‪ ‬ﻋﻨﻪ‬ ‫‪‬‬ ‫ﻓﺘﺒﲔ ‪‬ﺬﺍ ﺃﻥ ﻗﻮﻟﻪ‪  :‬ﻭﻳﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ‬
‫ﺣﱴ ﲡﺘﻤﻊ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻗﺪ ﻳﺸﻬﺪ ﻗﺒﻞ ﺣﻠﻮﻝ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺭﲟﺎ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﲢﺘﺎﺝ ﺇﱃ ﻃﻬﺎﺭﺓ‪ ،‬ﻭﺇﱃ ﻏﺴﻞ‪،‬‬
‫ﺇﱃ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﲢﺘﺎﺝ ﺇﱃ ﺷﺮﻭﻁ‪ ،‬ﻣﻦ ﺩﻭﺭﺍﻥ ﺍﳊﻮﻝ‪ ،‬ﻭﺷﺮﻭﻁ ﺃﹸﺧ‪‬ﺮ ﻣﻌﺮﻭﻓﺔ ﻟﻮﺟﻮ‪‬ﺎ‪.‬‬
‫ﻗﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺇﻥ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ‪ ‬ﻭﻳﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ ‪ ‬ﺃﻱ‪ :‬ﻳﻠﺘﺰﻣﻮﺍ ‪‬ﺎ‪ ،‬ﻳﻌﲏ‪:‬‬
‫ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻳﻠﺘﺰﻡ ﲜﻤﻴﻊ ﺷﻌﺎﺋﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻋﻈﻤﻬﺎ ﺣﻖ‪ ‬ﺍﻟﺒﺪﻥ ‪ ،‬ﻭﺣﻖ‪ ‬ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﳌﺘﻌﻠﻖ ﺑﺎﻟﺒﺪﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺣﻖ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﳌﺘﻌﻠﻖ ﺑﺎﳌﺎﻝ ﻭﻫﻮ ﺍﻟﺰﻛﺎﺓ ‪.‬‬
‫ﻭﻣﻌﲎ ﺍﻻﻟﺘﺰﺍﻡ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﳐﺎﻃﺐ ‪‬ﺬﻩ‪ ،‬ﻓﻤﻌﻨﺎﻫﺎ ﺃﻧﻪ ﺩﺧﻞ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﻳﻘﻮﻝ‪:‬‬
‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ .‬ﻭﻻ ﻳﺆﺩﻱ ﺑﻌﺾ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻻ ﻳﺆﺩﻱ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻻ ﻳﺆﺩﻱ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﱂ ﺃﺩﺧﻞ ﺇﻻ‬
‫ﰲ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻣﺎ ﺍﻟﺘﺰﻣﺖ ‪‬ﺬﻩ ﺍﻷﻋﻤﺎﻝ ‪.‬‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﺩﻝ ﻗﻮﻟﻪ‪  :‬ﻭﻳﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ ‪ ‬ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻳﻌﺘﻘﺪ‬
‫ﺃﻧﻪ ﳐﺎﻃﺐ ﺑﻜﻞ ﺣﻜﻢ ﺷﺮﻋﻲ‪ ،‬ﻭﺃﻧﻪ ﻻ ﳜﺮﺝ ﻋﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ؛ ﻷﻥ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻌﺮﺏ ﻣﻦ ﻗﺒﻠﻮﺍ‬
‫ﺑﺸﺮﻁ ﺃﻻ ﻳ‪‬ﺨ‪‬ﺎﻃﺒﻮﺍ ﺑﺘﺮﻙ ﺷﺮﺏ ﺍﳋﻤﺮ‪ ،‬ﺃﻭ ﺃﻻ ﻳﻜﻮﻧﻮﺍ ﳐﺎﻃﺒﲔ ﺑﻌﺪﻡ ﻧﻜﺎﺡ ﺍﶈﺎﺭﻡ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪.‬‬
‫ﻓﺎﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﺸﺮﻳﻌﺔ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺘﻘﺪﺍ ﺩﺧﻮﻟﻪ ﰲ ﺍﳋﻄﺎﺏ ﺑﻜﻞ ﺣﻜﻢ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﺬﺍ‬
‫‪-‬ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‪ -‬ﻣﻘﺘﺮﻥ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ‪.‬‬
‫ﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺗ‪‬ﻘﺎﺗ‪‬ﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻤﺘﻨﻌﺔ ﻋﻦ ﺃﺩﺍﺀ ﺷﺮﻳﻌﺔ‪ ‬ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﷲ ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺗﻘﺎﺗﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻤﺘﻨﻌﺔ‬
‫ﻋﻦ ﺃﺩﺍﺀ ﺍﻟﺘﺰﺍﻡ ﺷﻌﲑﺓ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﺟﺒﺔ ﺃﻭ ﻣﺴﺘﺤﺒﺔ ‪ ،‬ﻭﻣﻌﲎ ﻗﻮﳍﻢ‪" :‬ﺗﻘﺎﺗﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻤﺘﻨﻌﺔ"‪ :‬ﺃﻧﻪ‬
‫ﻟﻮ ﺍﺟﺘﻤﻊ ﺃﻧﺎﺱ ﻓﻘﺎﻟﻮﺍ‪ :‬ﳓﻦ ﻧﻠﺘﺰﻡ ﺑﺄﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ‪ ،‬ﻟﻜﻦ ﻻ ﻧﻠﺘﺰﻡ ﺑﺎﻷﺫﺍﻥ‪ ،‬ﲟﻌﲎ ﺃﻥ ﺍﻷﺫﺍﻥ ﻟﻴﺲ ﻟﻨﺎ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻟﻄﺎﺋﻔﺔ ﻣﻦ ﺍﻷﻣﺔ ﺃﺧﺮﻯ‪.‬‬
‫ﺃﻭ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻧﻠﺘﺰﻡ ﺇﻻ ﺃﻥ ﺑﺎﻟﺰﻛﺎﺓ‪ ،‬ﻓﺎﻟﺰﻛﺎﺓ ﻟﺴﻨﺎ ﳐﺎﻃﺒﲔ ﺑﺄﻥ ﻧﻌﻄﻴﻬﺎ ﺍﻹﻣﺎﻡ ‪ ،‬ﻳﻌﲏ‪ :‬ﺃ‪‬ﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ‬
‫ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻴﺴﻮﺍ ﺩﺍﺧﻠﲔ ﻓﻴﻪ‪ ،‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺴﻤﻰ "ﺍﻻﻣﺘﻨﺎﻉ"‪ ،‬ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻤﺘﻨﻌﺔ ﻳﻌﲏ‪ :‬ﺍﻟﱵ ﺗﻘﻮﻝ ﻫﺬﺍ‬
‫ﺍﳊﻜﻢ ﻟﻴﺲ ﱄ‪ ،‬ﻭﺇﳕﺎ ﻟﻜﻢ ‪ ،‬ﻣﺜﻞ ﻣﺎﻧﻌﻲ ﺍﻟﺰﻛﺎﺓ ﰲ ﻋﻬﺪ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻳﻌﲏ ﺑﻌﺾ ﻣﺎﻧﻌﻲ ﺍﻟﺰﻛﺎﺓ ﺍﻟﺬﻳﻦ ﺍﺭﺗﺪﻭﺍ‪،‬‬

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‫ﻭﻣﺜﻞ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺳﻘﻮﻁ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻋﻨﻬﻢ‪ ،‬ﻭﺃ‪‬ﻢ ﻏﲑ ﳐﺎﻃﺒﲔ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺃ‪‬ﻢ ﻏﲑ ﳐﺎﻃﺒﲔ‬
‫ﺑﺘﺤﺮﱘ ﺍﻟﺰﻧﺎ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪.‬‬
‫ﺃﻥ ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ‬ ‫‪‬‬ ‫ﻓﻴﻪ ﺗﻔﺎﺻﻴﻞ ﳍﺬﺍ‪ ،‬ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻥ ﳏﻤﺪ‪‬ﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻳﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﺆﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ ‪ ‬ﺃﻥ ﻫﺬﺍ ﻷﺩﺍﺀ ﺣﻘﻮﻕ‬
‫ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ"‪.‬‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﻔﺮﺩ ﺍﻟﺬﻱ ﳝﺘﻨﻊ ﻋﻦ ﺃﺩﺍﺀ ﺍﻟﺼﻼﺓ ‪ ،‬ﳝﺘﻨﻊ ﻳﻌﲏ ﻳﻘﻮﻝ‪ :‬ﻻ ﺃﺅﺩﻳﻬﺎ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻱ ﻻ ﻳﻠﺘﺰﻡ‪،‬‬
‫ﲟﻌﲎ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻏﲑ ﳐﺎﻃﺐ‪ .‬ﻓﺴﻮﺍﺀ ﻛﺎﻥ ﻓﺮﺩ ﺃﻭ ﲨﺎﻋﺔ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻓﺮ‪ ،‬ﻟﻴﺲ ﻟﻪ ﺣﻖ‪ ،‬ﻭﻻ ﻳ‪‬ﻌ‪‬ﺼ‪‬ﻢ ﻣﺎﻟﻪ ﻭﻻ‬
‫ﺩﻣﻪ‪.‬‬
‫ﻟﻜﻦ ﺍﻟﺬﻱ ﳝﺘﻨﻊ ﻋﻦ ﺍﻷﺩﺍﺀ‪ ،‬ﻣﻊ ﺍﻟﺘﺰﺍﻣﻪ ﺑﺬﻟﻚ‪ ،‬ﻓﺎﺧﺘﻠﻔﻮﺍ‪ :‬ﻫﻞ ﻳ‪‬ﻘﹾﺘ‪‬ﻞ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ؟ ﻭﺍﻟﺼﺤﻴﺢ ﻓﻴﻬﺎ ﺃﻥ‬
‫ﻻ ﻳ‪‬ﻘﹾﺘ‪‬ﻞ ﺣﱴ ﻳﺴﺘﺘﻴﺒﻪ ﺇﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ‪ ،‬ﻭﻳﺘﻀﺎﻳﻖ ﻭﻗﺖ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻨﻬﺎ‪ ،‬ﻭﻳﺆﻣﺮ ‪‬ﺎ ﺛﻼﺛﺎ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﻘﺘﻞ ﻣﺮﺗﺪﺍ‬
‫ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﻓﺎﺧﺘﻠﻔﻮﺍ ﺃﻳﻀﺎ ﰲ ﺍﳌﺎﻧﻊ ﻟﻠﺰﻛﺎﺓ ﻫﻞ ﻳ‪‬ﻘﹾﺘ‪‬ﻞ ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﻋﻠﻰ ﻗﻮﻟﲔ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻋﻨﺪ‬
‫ﺑﻘﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻳﻌﲏ ﻗﻮﻟﻪ‪ :‬ﺃﻧﻪ ﻳﻘﺘﻞ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻻ ﻳﻘﺘﻞ ﰲ ﺍﻟﻔﺮﺩ ﺍﻟﺬﻱ ﳝﺘﻨﻊ ﻋﻦ ﺃﺩﺍﺀ ﺍﻟﺰﻛﺎﺓ ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﰲ ﺳﺎﺋﺮ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﺼﻮﻡ ﻭﺍﳊﺞ‪ ،‬ﺛﹶﻢ‪ ‬ﺧﻼﻑ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻤﻦ ﺗﺮﻛﻪ‪ ،‬ﻫﻞ ﻳ‪‬ﻘﹾﺘ‪‬ﻞ ؟ ﻳﻌﲏ‪:‬‬
‫ﻭﺃﺻﺮ ﻋﻠﻰ ﺍﻟﺘﺮﻙ‪ ،‬ﻭﺩﻋﺎﻩ ﺍﻹﻣﺎﻡ ﻭﻗﺎﻝ‪ :‬ﺍﻓﻌﻞ‪ ،‬ﻫﻞ ﻳﻘﺘﻞ ﺃﻭ ﻻ ﻳﻘﺘﻞ؟ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻫﺬﺍ ﻛﻠﻪ ﲟﺎ ﻫﻮ ﻣﺒﺴﻮﻁ ﰲ‬
‫ﻛﺘﺐ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻭﻣﻌﺮﻭﻓﺔ‪.‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺑﻌﺪ ﺫﻟﻚ‪  :‬ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻋﺼﻤﻮﺍ ﻣﲏ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ‪. ‬‬
‫ﺩ‪‬ﻝﱠ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺎﻓﺮ ﻣﺒﺎﺡ ﺍﳌﺎﻝ‪ ،‬ﻭﻣﺒﺎﺡ ﺍﻟﺪﻡ‪ ،‬ﻭﺃﻥ ﻣﺎﻟﻪ ‪-‬ﻭﻫﻮ ﺍﳊﺮﰊ‪ -‬ﺃﻥ ﻣﺎﻟﻪ ﻣﺒﺎﺡ ‪ ،‬ﻳﻌﲏ‪ :‬ﻻ ﺷﻲﺀ‬
‫ﰲ ﺳﺮﻗﺔ ﻣﺎﻝ ﺍﳊﺮﰊ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﺣﺮﺏ‪ ،‬ﲢﺎﺭﺑﻪ‪ ،‬ﻓﻮﺟﺪﺕ ﺷﻴﺌﺎ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻓﻼ ﻟﻪ ﻻ ﳛﺮﻡ ﻣﺎﻟﻪ؛‬
‫ﻷﻧﻪ ﻗﺪ ﺃﹸﺑﹺﻴﺢ‪ ‬ﺩﻣﻪ‪ ،‬ﻭﺃﺑﻴﺢ ﻣﺎﻟﻪ ﺑﺎﻟﺘﺒﻊ‪ ،‬ﲞﻼﻑ ﺍﳌﻌﺎﻫﺪ ﻭﺍﳌﺴﺘﺄﻣﻦ‪ ،‬ﺃﻭ ﻣﻦ ﺧﺎﻧﻚ؛ ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﺗﻌﺘﺪﻱ‬
‫ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺃﻣﻮﺍﳍﻢ‪ ،‬ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﻏﲑ ﻣﺴﻠﻢ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺣﺮﺑﻴﺎ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﳌﺴﺘﺄﻣﻦ ﻭﺍﳌﻌﺎﻫﺪ ﻭﺍﻟﺬﱢﻣﻲ ‪-‬ﻭﻟﻮ ﺧﺎﻧﻮﺍ ﰲ ﺍﳌﺎﻝ‪ -‬ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﺍﻟﺘﻌﺪﻱ ﻋﻠﻰ ﺃﻣﻮﺍﳍﻢ‪ ،‬ﻭﺇﺫﺍ ﱂ‬
‫ﳜﻮﻧﻮﺍ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ؛ ﻷ‪‬ﻢ ﱂ ﻳ‪‬ﺒ‪‬ﺢ‪ ‬ﻣﺎﳍﻢ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪  :‬ﺃﺩ‪ ‬ﺍﻷﻣﺎﻧﺔ ﺇﱃ ﻣﻦ ﺍﺋﺘﻤﻨﻚ‪ ،‬ﻭﻻ ﲣﻦ ﻣﻦ‬
‫ﺧﺎﻧﻚ ‪ ‬ﻷﻧﻚ ﺗﻌﺎﻣﻠﻬﻢ ﳊﻖ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻓﻼ ﺗﺴﺘﺒﻴﺢ ﻣﺎﳍﻢ ﻷﺟﻞ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ؛ ﺑﻞ ﺗﺆﺩﻱ ﻓﻴﻬﻢ ﺣﻖ‬
‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.‬‬
‫ﺃﻣﺎ ﻣ‪‬ﻦ ﻟﻴﺲ ﻛﺬﻟﻚ ‪-‬ﻳﻌﲏ ﺍﳌﺸﺮﻙ ﺍﻟﺬﻱ ﺃﺑ‪‬ﻰ ﺃﻥ ﻳﺸﻬﺪ ﺃﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻥ ﻳﻘﻴﻢ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺃﻥ ﻳﺆﰐ‬
‫ﺍﻟﺰﻛﺎﺓ‪ -‬ﻓﻬﺬﺍ ﻻ ﳛﺮﻡ ﻣﺎﻟﻪ ﻭﺩﻣﻪ؛ ﺑﻞ ﻳﺒﺎﺡ ﻣﻨﻪ ﺍﻟﺪﻡ‪ ،‬ﻓﻴﻘﺘﻞ ﻋﻠﻰ ﺍﻟﻜﻔﺮ؛ ﻷﻧﻪ ﺃﺻﺮ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻳﻌﲏ ﺑﻌﺪ‬
‫ﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺑﻌﺪ ﺍﻹﻋﺬﺍﺭ؛ ﻷﻥ ﻫﺬﻩ ﻫﻮ ﺍﻷﺻﻞ ‪.‬‬
‫‪‬‬ ‫ﻭﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻣﺎ ﻫﻮ ﲞﻼﻑ ﺍﻷﺻﻞ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﳌﻌﺮﻭﻑ‪  :‬ﺃﻥ ﺍﻟﻨﱯ‬
‫ﻏﺰﺍ ﻗﻮﻣﺎ ﻭﻫﻢ ﻏﺎﺭ‪‬ﻭﻥ ‪ ‬ﻳﻌﲏ‪ :‬ﺑﺪﻭﻥ ﺃﻥ ﻳﺆﺫ‪‬ﻢ ‪ .‬ﻭﻫﺬﺍ ﻛﺎﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻷﺻﻞ‪ ،‬ﻭﻟﻪ ﺑﻌﺾ ﺃﺣﻜﺎﻣﻪ ﳑﺎ ﻫﻮ‬
‫ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻓﺎﻷﺻﻞ ﺃﻥ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻻ ﻳﻘﺎﺗﻞ ﻗﻮﻣﺎ ﺣﱴ ﻳﺆﺫ‪‬ﻢ ‪ ،‬ﺣﱴ ﻳﺒﻠﻐﻬﻢ‪،‬‬
‫ﻭﺭﲟﺎ ﻓﻌﻞ ﻏﲑ ﺫﻟﻚ ﰲ ﻗﺼﺔ ﺑﲏ ﺍﳌﺼﻄﻠﻖ ﺍﳌﻌﺮﻭﻓﺔ ‪ ،‬ﺃﻧﻪ ﻏﺰﺍﻫﻢ ﻭﻫﻢ ﻏﺎﺭ‪‬ﻭﻥ‪ ،‬ﰲ ﺗﻔﺎﺻﻴﻞ ﺫﻟﻚ ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻋﺼﻤﻮﺍ ﻣﲏ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺇﻻ ﲝﻖ ﺍﻹﺳﻼﻡ ﻭﺣﺴﺎ‪‬ﻢ ﻋﻠﻰ ﺍﷲ ﺟﻞ ﻭﻋﻼ ‪. ‬‬
‫ﺣﻖ ﺍﻹﺳﻼﻡ‪ :‬ﻳﻌﲏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻹﺳﻼﻡ ﺍﻟﺘﺸﺮﻳﻊ ﺑﻪ‪ ،‬ﻣﻦ ﺇﺑﺎﺣﺔ ﺍﻟﺪﻡ‪ ،‬ﺃﻭ ﺇﺑﺎﺣﺔ ﺍﳌﺎﻝ‪ ،‬ﻓﺈﺫﺍ ﺷﻬﺪﻭﺍ‬
‫ﺍﻟﺸﻬﺎﺩﺗﲔ‪ ،‬ﻭﺃﻗﺎﻣﻮﺍ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺁﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ ‪ ،‬ﻓﺈ‪‬ﻢ ﺇﺧﻮﺍﻧﻨﺎ‪ ،‬ﻓﺘﺤﺮﻡ ﺩﻣﺎﺅﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺇﻻ ﲝﻖ ﺍﻹﺳﻼﻡ‪ ،‬ﻳﻌﲏ‪:‬‬
‫ﺇﻻ ﲟﺎ ﺃﺑﺎﺡ ﺍﻹﺳﻼﻡ ‪ ،‬ﺃﻭ ﺷﺮﻉ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺩﻣﻬﻢ ﻣﺒﺎﺡ ‪ ،‬ﻣﺜﻞ ﺍﻟﺜﻴﺐ ﺍﻟﺰﺍﱐ ‪،‬‬
‫ﻭﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﺳﻴﺄﰐ ﺑﻌﻀﻪ ﰲ ﺍﳊﺪﻳﺚ‪  :‬ﻻ ﳛﻞ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻ‬
‫ﺑﺈﺣﺪﻯ ﺍﻟﺜﻼﺙ ‪. ‬‬
‫ﻗﺎﻝ‪  :‬ﻭﺣﺴﺎ‪‬ﻢ ﻋﻠﻰ ﺍﷲ ‪.  ‬‬
‫ﻫﺬﺍ ﳌﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻧﻪ ﻗﺪ ﻳﺸﻬﺪ‪ ،‬ﻭﻳﻘﻴﻢ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﺆﰐ ﺍﻟﺰﻛﺎﺓ ﻇﺎﻫﺮﺍ ‪ ،‬ﻓﻨﻘﻮﻝ‪ :‬ﻧﻘﺒﻞ ﻣﻨﻪ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻧ‪‬ﻜ‪‬ﻞﹸ‬
‫ﺳﺮﻳﺮﺗﻪ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻛﺤﺎﻝ ﺍﳌﻨﺎﻓﻘﲔ ‪ ،‬ﺍﳌﻨﺎﻓﻘﻮﻥ ﻧﻌﻠﻢ ﺃ‪‬ﻢ ﻛﻔﺎﺭ‪ ،‬ﻟﻜﻦ ﻧﻌﺼﻢ ﺩﻣﻬﻢ ﻭﻣﺎﳍﻢ ﲟﺎ‬
‫ﺃﻇﻬﺮﻭﻩ‪ ،‬ﻭﺣﺴﺎ‪‬ﻢ ﻋﻠﻰ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.‬‬
‫‪‬ﺬﺍ ﻧﻘﻮﻝ‪ :‬ﺍﻟﻜﻔﺮ ﻛﻔﺮﺍﻥ‪:‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻛﻔﺮ ﺭﹺﺩ‪‬ﺓ ‪ :‬ﺗﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻣﻦ ﺇﺑﺎﺣﺔ ﺍﳌﺎﻝ ﻭﺍﻟﺪﻡ‪.‬‬

‫ﻭﻛﻔﺮ ﻧﻔﺎﻕ‪ :‬ﻧﻌﻠﻢ ﺃﻧﻪ ﻛﺎﻓﺮ‪ ،‬ﻭﻳ‪‬ﺤ‪‬ﻜﹶﻢ ﻋﻠﻴﻪ ﺑﺄﻧﻪ ﻛﺎﻓﺮ‪ ،‬ﻟﻜﻦ ﻻ ﺗﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ ﺍﻟﻜﻔﺮ؛ ﻷﻧﻪ ﻣﻠﺤﻖ‬
‫ﺑﺎﳌﻨﺎﻓﻘﲔ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﺮﻭﻑ ﰲ ﺗﻔﺎﺻﻴﻠﻪ ﰲ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ‬
‫ﻣﺎ ‪‬ﻴﺘﻜﻢ ﻋﻨﻪ ﻓﺎﺟﺘﻨﺒﻮﻩ‬

‫ﻣﺎ ‪‬ﻴﺘﻜﻢ ﻋﻨﻪ‬ ‫‪‬‬ ‫ﻳﻘﻮﻝ‪:‬‬ ‫‪‬‬ ‫ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ‬ ‫‪‬‬ ‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺻﺨﺮ‬
‫ﻓﺎﺟﺘﻨﺒﻮﻩ‪ ،‬ﻭﻣﺎ ﺃﻣﺮﺗﻜﻢ ﺑﻪ ﻓﺄﺗﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ؛ ﻓﺈﳕﺎ ﺃﻫﻠﻚ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﻛﺜﺮﺓ ﻣﺴﺎﺋﻠﻬﻢ ﻭﺍﺧﺘﻼﻓﻬﻢ‬
‫ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻬﻢ ‪ ‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻣﻦ ﻫﺬﻩ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‪ ،‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ‬
‫ﺻﺨﺮ ﺍﻟﺪﻭﺳﻲ ﺃﻥ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ‪  :‬ﻣﺎ ‪‬ﻴﺘﻜﻢ ﻋﻨﻪ ﻓﺎﺟﺘﻨﺒﻮﻩ‪ ،‬ﻭﻣﺎ ﺃﻣﺮﺗﻜﻢ ﺑﻪ ﻓﺄﺗﻮﺍ ﻣﻨﻪ‬
‫ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ‪. ‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻣﺎ ‪‬ﻴﺘﻜﻢ ﻋﻨﻪ ﻓﺎﺟﺘﻨﺒﻮﻩ ‪ ‬ﻓﻤﺎ ‪‬ﻰ ﻋﻨﻪ ﻓﺈﻧﻪ ﻳ‪‬ﺠﺘ‪‬ﻨ‪‬ﺐ‪ ،‬ﻭﻫﺬﺍ ﻋﺎﻡ ﰲ‬
‫ﻛﻞ ﻣﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﺍﳌﻨﻬﻲ ﻋﻨﻪ ﻗﺴﻤﺎﻥ‪ :‬ﻣﻨﻬﻲ ﻋﻨﻪ ﻟﻠﺘﺤﺮﱘ‪ ،‬ﻭﻣﻨﻬﻲ ﻋﻨﻪ ﻟﻸﻓﻀﻠﻴﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﻳﻜﻮﻥ ﺍﻟﻨﻬﻲ ﻓﻴﻪ‬
‫ﻟﻠﻜﺮﺍﻫﺔ ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻟﻠﺘﺤﺮﱘ ﳚﺐ ﻓﻴﻪ ﺍﻻﺟﺘﻨﺎﺏ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻟﻠﻜﺮﺍﻫﻴﺔ ﻳﺴﺘﺤﺐ ﻓﻴﻪ ﺍﻻﺟﺘﻨﺎﺏ‪.‬‬
‫‪‬‬ ‫ﻫﺬﺍ ﻛﻘﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬ ‫‪‬‬ ‫ﺇﺫﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻣﺎ ‪‬ﻴﺘﻜﻢ ﻋﻨﻪ ﻓﺎﺟﺘﻨﺒﻮﻩ‬
‫‪.          ‬‬
‫ﻓﺎﻟﺬﻱ ‪‬ﻰ ﻋﻨﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﳓﻦ ﻣﺄﻣﻮﺭﻭﻥ ﺑﺎﻻﻧﺘﻬﺎﺀ ﻋﻨﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﳏﺮﻣﺎ ﻓﺎﻷﻣﺮ ﺑﺎﻻﻧﺘﻬﺎﺀ‬
‫ﻋﻨﻪ ﺃﻣﺮ ﺇﳚﺎﺏ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻜﺮﻭﻫﺎ ﻓﺎﻷﻣﺮ ﺑﺎﻻﻧﺘﻬﺎﺀ ﻋﻨﻪ ﺃﻣﺮ ﺍﺳﺘﺤﺒﺎﺏ‪.‬‬

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‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ‪ ،‬ﻓﺎﳌﻨﻬﻲ ﻋﻨﻪ ﺧﻼﻑ ﺍﻷﺻﻞ؛ ﻷﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻴﺲ ﻫﻮ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﺇﳕﺎ ﺍﻷﺻﻞ ﻓﻴﻬﺎ‬
‫ﺍﻷﻣﺮ‪ ،‬ﻭﺍﳌﻨﻬﻴﺎﺕ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﻭﺍﻣﺮ ﻗﻠﻴﻠﺔ‪ ،‬ﻭﻣﺎ ﻧ‪‬ﻬﹺﻲ‪ ‬ﻋﻨﻪ ﻷﺟﻞ ﺃﻧﻪ ﺧﻼﻑ ﺍﻷﺻﻞ ﱂ ﳚﻌﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﺍﻟﻨﻔﻮﺱ ﳏﺘﺎﺟﺔ ﺇﻟﻴﻪ ﰲ ﺣﻴﺎ‪‬ﺎ؛ ﺑﻞ ﻫﻲ ﻣﺴﺘﻐﻨﻴﺔ ﻋﻤﺎ ﻧ‪‬ﻬﹺﻲ‪ ‬ﻋﻨﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﻧﻈﺮﺕ ﰲ ﺑﺎﺏ ﺍﻷﻃﻌﻤﺔ ﻓﺈﻥ ﻣﺎ ﺃﹸﻫ‪‬ﻞﱠ ﺑﻪ ﻟﻐﲑ ﺍﷲ ﻟﻴﺲ ﳏﺘﺎﺟﺎ ﺇﻟﻴﻪ‪ ،‬ﺍﳌﻴﺘﺔ ﻟﻴﺲ ﳏﺘﺎﺟﺎ ﺇﻟﻴﻬﺎ ‪،‬‬
‫ﻭﺍﻷﺷﺮﺑﺔ ﺍﳌﺴﻜﺮﺓ ﻟﻴﺲ ﺍﳌﺮﺀ ﳏﺘﺎﺟﺎ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻷﻟﺒﺴﺔ ﺍﶈﺮﻣﺔ ﻟﻴﺲ ﺍﳌﺮﺀ ﳏﺘﺎﺟﺎ ﺇﻟﻴﻬﺎ؛ ﻭﺇﳕﺎ ﰲ ﺍﳊﻼﻝ ﻛﺜﲑ‬
‫ﻛﺜﲑ ﻏﹸﻨ‪‬ﻴ‪‬ﺔ ﻋﻦ ﻫﺬﻩ ﺍﶈﺮﻣﺎﺕ‪ ،‬ﻓﺘﻜﻮﻥ ﻫﺬﻩ ﺍﶈﺮﻣﺎﺕ ﰲ ﻛﻞ ﺑﺎﺏ ﻛﺎﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺫﻟﻚ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﺎﶈﺮﻣﺎﺕ‬
‫ﻣﻦ ﺍﻷﺷﺮﺑﺔ ﺍﺳﺘﺜﻨﺎﺀ ﳑﺎ ﺃﹸﺑﹺﻴﺢ‪ ‬ﻭﻫﻮ ﺍﻟﻜﺜﺮﺓ ﰲ ﺑﺎﺏ ﺍﻷﺷﺮﺑﺔ‪ ،‬ﻭﺍﶈﺮﻣﺎﺕ ﻣﻦ ﺍﻷﻃﻌﻤﺔ ﺍﺳﺘﺜﻨﺎﺀ ﳑﺎ ﺃﹸﺑﹺﻴﺢ‪ ‬ﻭﻫﻮ‬
‫ﺍﻟﻜﺜﺮﺓ ﰲ ﺑﺎﺏ ﺍﻷﻃﻌﻤﺔ ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﰲ ﺑﺎﺏ ﺍﻷﻟﺒﺴﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﰲ ﺍﻟﺒﻴﻮﻋﺎﺕ ﻭﺍﻟﻌﻘﻮﺩ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﻟﻄﻒ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺎﻟﻌﺒﺎﺩ؛ ﻓﺈﻧﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﺎ ﺟﻌﻞ ﺷﻴﺌﺎ ﻣﻨﻬﻴ‪‬ﺎ ﻋﻨﻪ ﻓﻴﻪ ﺇﻗﺎﻣﺔ ﺍﳊﻴﺎﺓ‪،‬‬
‫ﺑﻞ ﻛﻞ ﺍﳌﻨﻬﻴﺎﺕ ﻋﻨﻬﺎ ﺇﳕﺎ ﺍﺑﺘﻠﹶﻰ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﻟﻌﺒﺎﺩ ‪‬ﺎ‪.‬‬
‫ﻭﻣﺎ ﱂ ﻳ‪‬ﻨ‪‬ﻪ‪ ‬ﻋﻨﻪ ﻓﺈﻧﻪ‪ ،‬ﺃﻭ ﻣﺎ ﺃﹸﻣ‪‬ﺮ‪ ‬ﺑﻪ ﻓﺈﻧﻪ ﺧﲑ‪ ،‬ﺳﻮﺍﺀ ﺃﹶﻓﹶﻌ‪‬ﻠﹶﻪ ﺍﳌﺮﺀ ﺭﻏﺒﺔ ﰲ ﺍﻷﺟﺮ ﺑﺈﺧﻼﺹ‪ ،‬ﺃﻭ ﻓﻌﻠﻪ ﻟﻐﲑ‬
‫‪    ‬‬ ‫ﻣﺮﺿﺎﺓ ﺍﷲ‪ ،‬ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﻳﺬﻛﺮﻩ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻨﺪ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺳﻮﺭﺓ "ﺍﻟﻨﺴﺎﺀ"‪:‬‬
‫‪.               ‬‬
‫‪                ‬‬ ‫ﻓﻘﺎﻝ‪:‬‬
‫ﻫﺬﻩ ﺍﳌﺄﻣﻮﺭﺍﺕ ﻓﻴﻬﺎ ﺧﲑ‪ ،‬ﻭﻟﻮ ﻓﻌﻠﻬﺎ ﺑﻐﲑ ﻧﻴﺔ ﺻﺎﳊﺔ؛ ﻷ‪‬ﺎ ﻣﺘﻌﺪﻳﺔ ﺍﻟﻨﻔﻊ‪ ،‬ﻣﺘﻌﺪﻳﺔ ﺍﻷﺛﺮ‪ ،‬ﻭﺇﻥ‬ ‫‪  ‬‬

‫ﻓﻌﻠﻬﺎ ﺑﻨﻴﺔ ﺻﺎﳊﺔ ﻓﺈﻧﻪ ﻳﺆﺟﺮ ﻣﻊ ﺑﻘﺎﺀ ﺍﳋﲑ‪ ،‬ﻭﺇﻥ ﻓﻌﻠﻬﺎ ﺑﻐﲑ ﻧﻴﺔ ﻓﺈﻧﻪ ﻻ ﻳﺆﺟﺮ ﻋﻠﻴﻬﺎ ﻣﻊ ﺑﻘﺎﺀ ﺧﲑﻳﺔ ﻫﺬﻩ‬
‫ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﳍﺬﺍ ﻭﺻﻔﻬﺎ ﺑﺎﳋﲑﻳﺔ‪.‬‬
‫‪.            ‬‬ ‫‪‬‬ ‫ﻭﺑﻌﺪ ﺫﺍﻙ ﻗﺎﻝ‪:‬‬
‫ﻓﻤﻦ ﺃﻣﺮ ﺑﺼﺪﻗﺔ ﺃﻭ ﻣﻌﺮﻭﻑ‪ ،‬ﺃﻭ ﺇﺻﻼﺡ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﻼ ﻧﻴﺔ‪ ،‬ﻓﻘﺪ ﺃﺗﻰ ﺧﲑﺍ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻧﻴﺘﻪ ﻏﲑ‬
‫ﺻﺎﳊﺔ؛ ﻷﻥ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻣﺘﻌﺪﻳﺔ‪ ،‬ﻭﺇﺫﺍ ﺃﺗﺎﻫﺎ ﺑﻨﻴﺔ ﺻﺎﳊﺔ ﻓﺈﻧﻪ ﻳﺆﺟﺮ ﻋﻠﻴﻬﺎ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﲞﻼﻑ ﺍﶈﺮﻣﺎﺕ؛ ﻓﻤﺎ ﺣ‪‬ﺮ‪‬ﻡ ﻭﻧ‪‬ﻬﻲ ﻋﻨﻪ ﻓﺈﻧﻪ ﳚﺐ ﺍﺟﺘﻨﺎﺑﻪ‪ ،‬ﻓﻼ ﺧﲑ ﻓﻴﻪ ﺃﻟﺒﺘﺔ‪ ،‬ﻳﻌﲏ ﻣﻦ ﺣﻴﺚ ﺗﻌﺪﻱ‬
‫ﺍﳋﲑ ﺃﻭ ﺗﻌﺪﻱ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﻨﻔﻌﺔ ﺩﻧﻴﻮﻳﺔ‪ ،‬ﻟﻜﻨﻬﺎ ﻣﻘﺎﺑﻠﺔ ﺑﺎﳌﻀﺮﺓ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ‬
‫‪            ‬‬ ‫ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴﺮ‪:‬‬
‫‪.      ‬‬
‫ﻓﻔﻴﻬﺎ ﻧﻔﻊ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﹸﻌ‪‬ﻴ‪‬ﻦ‪ ،‬ﻟﻜﻦ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻀﺮﺭ ﻓﻴﻬﺎ ﺇﰒ ﻛﺒﲑ‪ ،‬ﻭﻫﺬﺍ ﲞﻼﻑ ﺍﻷﻭﺍﻣﺮ ﺍﻟﱵ ﻓﻴﻬﺎ ﺧﲑ‪.‬‬
‫ﻫﺬﺍ ﻋﺎﻡ‪ ‬ﰲ ﻛﻞ‬ ‫‪‬‬ ‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﻨﻘﻮﻝ‪ :‬ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻣﺎ ‪‬ﻴﺘﻜﻢ ﻋﻨﻪ ﻓﺎﺟﺘﻨﺒﻮﻩ‬
‫ﻣﻨﻬﻲ‪ ،‬ﻭﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ "ﻓﺎﺟﺘﻨﺒﻮﻩ" ‪.‬‬
‫ﻭﺍﳌﻨﻬﻲ ﻋﻨﻪ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﳏﺮﻣﺎ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻜﺮﻭﻫﺎ ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻜﻢ‪ ،‬ﻭﺍﻷﺻﻞ ﰲ ﺍﳌﻨﻬﻴﺎﺕ ‪-‬‬
‫ﻳﻌﲏ ﻓﻴﻤﺎ ‪‬ﻰ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺃﻣﻮﺭ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺃﻧﻪ ﻟﻠﺘﺤﺮﱘ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﰲ ﺃﻣﻮﺭ‬
‫ﺍﻵﺩﺍﺏ ﺃﻧﻪ ﻟﻠﻜﺮﺍﻫﻴﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﺇﺫﺍ ﺟﺎﺀ ﺍﻟﻨﻬﻲ ﰲ ﺃﻣﺮ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻓﻬﻮ ﻟﻠﺘﺤﺮﱘ؛ ﻷﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ﺍﻟﺘﻮﻗﻴﻒ‪ ،‬ﻭﺇﺫﺍ ﺟﺎﺀ ﺍﻟﻨﻬﻲ ﰲ ﺃﺩﺏ ﻣﻦ ﺍﻵﺩﺍﺏ‪ ،‬ﻓﺎﻷﺻﻞ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻜﺮﺍﻫﺔ‪.‬‬
‫‪‬ﺬﺍ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻬﻲ ﺍﻟﻮﺍﺭﺩ ﰲ ﺑﻌﺾ ﺍﻵﺩﺍﺏ‪ ،‬ﻭﺍﻷﻣﺮ ﺍﻟﻮﺍﺭﺩ ﰲ ﺑﻌﺾ ﺍﻵﺩﺍﺏ‪ ،‬ﺃﻧﻪ‬
‫ﻟﻼﺳﺘﺤﺒﺎﺏ ﰲ ﺍﻷﻭﺍﻣﺮ‪ ،‬ﻭﻟﻠﻜﺮﺍﻫﺔ ﰲ ﺍﻟﻨﻮﺍﻫﻲ‪ ،‬ﻭﻣﻨﻪ ﺃﺧﺬ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻟﻨﻬﻲ ﰲ ﺍﻵﺩﺍﺏ‬
‫ﻟﻠﻜﺮﺍﻫﺔ ‪-‬ﻳﻌﲏ ﺍﻷﺻﻞ ﻓﻴﻪ ﻟﻠﻜﺮﺍﻫﺔ‪ -‬ﺇﻻ ﺇﺫﺍ ﺟﺎﺀﺕ ﻗﺮﻳﻨﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﺻﻞ ﻓﻴﻪ ﻟﻠﺘﺤﺮﱘ‪.‬‬
‫ﻣﺜﻼ‪ :‬ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ، -‬ﺃﻭ ﺟﺎﺀ ﰲ ‪-‬ﻣﺜﻼ‪ -‬ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪:‬‬
‫‪ ‬ﻭﺃﻻ ﺃﻛﻒ ﺛﻮﺑﺎ ﻭﻻ ﺷﻌﺮﺍ ﰲ ﺍﻟﺼﻼﺓ ‪ ‬ﻫﻞ ﻫﺬﺍ ﻣﺘﺼﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ؟‬
‫ﻳﻌﲎ‪ :‬ﻫﻮ ﻋﺒﺎﺩﺓ‪ ،‬ﺃﻭ ﻫﻮ ﺃﺩﺏ ﻟﺸﺮﻁ ﻣﻦ ﺷﺮﺍﺋﻂ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻫﻮ ﺍﻟﻠﺒﺎﺱ؟‬
‫ﻫﻮ ﺃﺩﺏ‪ ،‬ﺃﻻ ﻳﻜﻒ ﺛﻮﺑﺎ ‪ ،‬ﺃﻻ ﻳﻜﻒ ﺷﻌﺮﺍ ﻫﺬﺍ ﺃﺩﺏ‪ ،‬ﻭﳍﺬﺍ ﺫﻫﺐ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪-‬ﺇﻻ ﻋﺪﺩ ﻗﻠﻴﻞ‪-‬‬
‫ﺫﻫﺒﻮﺍ ﺇﱃ ﺃﻥ ﺍﻟﻨﻬﻲ ﻫﻨﺎ ﻟﻠﻜﺮﺍﻫﺔ‪ ،‬ﻓﻠﻮ ﺻﻠﱠﻰ ﻭﻫﻮ ﻛﺎﻑ‪ ‬ﺛﻮﺑﻪ‪ ،‬ﺃﻭ ﻭﻫﻮ ﻋﺎﻗﺺ ﺷﻌﺮﻩ‪ ،‬ﻓﺎﻟﺼﻼﺓ ﺻﺤﻴﺤﺔ‪،‬‬
‫ﻭﻻ ﺇﰒ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻨﻬﻲ ﻟﻠﺘﺤﺮﱘ ﻟﺼﺎﺭﺕ ﺍﻟﺼﻼﺓ ﻓﺎﺳﺪﺓ ﻛﻨﻈﺎﺋﺮﻫﺎ‪.‬‬
‫ﻣﺜﻞ ﺍﻷﻭﺍﻣﺮ‪  :‬ﺳ‪‬ﻢ‪ ‬ﺍﷲ‪ ،‬ﻭﻛﹸﻞﹾ ﺑﻴﻤﻴﻨﻚ‪ ،‬ﻭﻛﹸﻞﹾ ﳑﺎ ﻳﻠﻴﻚ ‪. ‬‬

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‫‪ ‬ﻛﻞ ﺑﻴﻤﻴﻨﻚ ‪ ‬ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻷﻛﻞ ﺑﺎﻟﻴﻤﲔ ﻣﺴﺘﺤﺐ‪ ،‬ﻭﺍﻷﻛﻞ ﺑﺎﻟﺸﻤﺎﻝ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﻫﻨﺎﻙ‬
‫ﻣﻦ ﻗﺎﻝ ﺑﺎﻟﺘﺤﺮﱘ‪ ،‬ﻭﰲ ﻛﻞ ﺍﳌﺴﺎﺋﻞ ﻫﺬﻩ ﺧﻼﻑ ﺑﺘﻌﺎﺭﺽ ﺍﻷﺻﻞ ﻓﻴﻤﺎ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻟﻜﻦ ﺍﳉﻤﻬﻮﺭ ﻫﻨﺎ ﻗﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ﺃﺩﺏ‪ ،‬ﻛﻞ ﺑﻴﻤﻴﻨﻚ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺃﺩﺏ ﺻﺎﺭ ﺍﻷﺻﻞ ﻓﻴﻪ ﺃﻧﻪ ﻟﻼﺳﺘﺤﺒﺎﺏ‪،‬‬
‫ﻭ"ﻛﻞ ﳑﺎ ﻳﻠﻴﻚ" ﺍﻷﺻﻞ ﻓﻴﻪ ﺃﻧﻪ ﻟﻼﺳﺘﺤﺒﺎﺏ‪.‬‬
‫ﻭﳍﺬﺍ ﺗﺮﻯ ﰲ ﻛﺜﲑ ﻣﻦ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻨﻬﻲ ﻫﺬﺍ ﻟﻠﻜﺮﺍﻫﺔ؛ ﻷﻧﻪ ﻣﻦ ﺍﻵﺩﺍﺏ‪ ،‬ﻭﺍﻷﻣﺮ‬
‫ﻟﻼﺳﺘﺤﺒﺎﺏ؛ ﻷﻧﻪ ﻣﻦ ﺍﻵﺩﺍﺏ‪ ،‬ﻓﻴﺠﻌﻠﻮﻥ ﻣﻦ ﺍﻟﺼﻮﺍﺭﻑ ﻛﻮﻥ ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻵﺩﺍﺏ‪ ،‬ﻭﻫﺬﺍ ﻣﻬﻢ‪.‬‬
‫ﻭﱂ ﻳﻘﻴﺪ ﺑﺎﻻﺳﺘﻄﺎﻋﺔ‪ ،‬ﺑﻞ ﺃﻭﺟﺐ‬ ‫‪‬‬ ‫ﻣﺎ ‪‬ﻴﺘﻜﻢ ﻋﻨﻪ ﻓﺎﺟﺘﻨﺒﻮﻩ‬ ‫‪‬‬ ‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻨﺎ‪:‬‬
‫ﺍﻻﺟﺘﻨﺎﺏ‪ ،‬ﺑﻞ ﻗﻴﺪ ‪-‬ﻛﻤﺎ ﻗﻠﻨﺎ‪ -‬ﻷﻥ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺍﳌﻨﻬﻴﺎﺕ ﻟﻴﺲ ﻓﻴﻪ ﲢﻤﻴﻞ ﻓﻮﻕ ﺍﻟﻄﺎﻗﺔ؛ ﺑﻞ ﺍﳌﻨﻬﻴﺎﺕ ﻻ‬
‫ﺣﺎﺟﺔ ﻟﻠﻌﺒﺪ ‪‬ﺎ‪ ،‬ﻳﻌﲏ‪ :‬ﻻ ﺗﻘﻮﻡ ﺣﻴﺎﺗﻪ ‪‬ﺎ‪ ،‬ﺑﻞ ﺇﺫﺍ ﺍﺳﺘﻐﲎ ﻋﻨﻬﺎ ﺗﻘﻮﻡ ﺣﻴﺎﺗﻪ‪ ،‬ﻓﻠﻴﺲ ﳏﺘﺎﺟﺎ ﻭﻻ ﻣﻀﻄﺮﺍ ﺇﻟﻴﻬﺎ‪،‬‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﻟﺒﻌﺾ ﺍﳌﻨﻬﻴﺎﺕ ﻓﻬﻨﺎ ﺍﳊﺎﺟﺔ ﻳﻜﻮﻥ ﳍﺎ ﺗﺮﺧﻴﺺ ﲝﺴﺒﻬﺎ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﻣﺎ ﺃﻣﺮﺗﻜﻢ ﺑﻪ ﻓﺄﺗﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ‪. ‬‬
‫ﻣﺎ ﺃﻣﺮﺗﻜﻢ ﺑﻪ ﻓﺄﺗﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ؛ ﻷﻥ ﺍﻷﻭﺍﻣﺮ ﻛﺜﲑﺓ‪ ،‬ﻟﻴﺴﺖ ﻣﺜﻞ ﺍﳌﻨﻬﻴﺎﺕ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻗﺪ ﻻ‬
‫ﻳﺴﺘﻄﻴﻌﻪ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﳍﺬﺍ ﺟﺎﺀﺕ ﺍﻟﻘﻮﺍﻋﺪ ‪-‬ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪" :-‬ﻻ ﻭﺍﺟﺐ ﻣﻊ ﺍﻟﻌﺠﺰ"‪.‬‬
‫ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﳌﺮﺀ ﺇﺫﺍ ﻋﺠﺰ ﻋﻦ ﺍﻟﺸﻲﺀ ﻓﻼ ﳚﺐ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﻋﻤﺮﺍﻥ‪  :‬ﺻﻞﱢ ﻗﺎﺋﻤﺎ‪ ،‬ﻓﺈﻥ ﱂ‬
‫ﺗﺴﺘﻄﻊ ﻓﻘﺎﻋﺪﺍ‪ ،‬ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﻓﻌﻠﻰ ﺟﻨﺐ ‪. ‬‬
‫‪          ‬‬ ‫ﻓﻬﻨﺎ ﻳﺄﰐ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪                 ‬‬

‫‪.                ‬‬
‫‪.     ‬‬ ‫‪‬‬ ‫ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﺇﱃ ﺁﺧﺮ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺗﻌﻠﻴﻖ‬ ‫‪         ‬‬ ‫ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﺍﻟﻮﺟﻮﺏ ﺑﺎﻟﻘﺪﺭﺓ ﻭﺍﻻﺳﺘﻄﺎﻋﺔ‪.‬‬

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‫ﺇﺫﻥ ﺩﻟﻨﺎ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻭﻣﺎ ﺃﻣﺮﺗﻜﻢ ﺑﻪ ﻓﺄﺗﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ‪ ‬ﺃﻥ ﺍﻷﻭﺍﻣﺮ ﻛﺜﲑﺓ ‪،‬‬
‫ﻭﺃﻧﻪ ﻻ ﻭﺍﺟﺐ ﺇﻻ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ‪ ،‬ﲡﺐ ﺇﺫﺍ ﻗﺪﺭﺕ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﻨﺖ ﻋﺎﺟﺰﺍ ﻭﻏﲑ ﻣﺴﺘﻄﻴﻊ ﻓﻼ ﳚﺐ ﻋﻠﻴﻚ‬
‫ﺫﻟﻚ ﺑﻨﺺ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.‬‬
‫ﻫﻨﺎ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻣﺴﺄﻟﺔ ﻳﻄﻮﻝ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻬﺎ‪ :‬ﻫﻞ ﻣﱰﻟﺔ ﺍﻟﻨﻬﻲ ﺃﻋﻈﻢ‪ ،‬ﺃﻭ ﻣﱰﻟﺔ ﺍﻷﻣﺮ؟ ﻳﻌﲏ‪ :‬ﻫﻞ‬
‫ﺍﻻﻧﺘﻬﺎﺀ ﻋﻦ ﺍﳌﻨﻬﻴﺎﺕ ﺃﻓﻀﻞ‪ ،‬ﺃﻡ ﻓﻌﻞ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻹﺗﻴﺎﻥ ‪‬ﺎ ﺍﻷﻓﻀﻞ؟‬
‫ﺗﻨﺎﺯﻉ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﺍ ﻋﻠﻰ ﻗﻮﻟﲔ‪-:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻻﻧﺘﻬﺎﺀ ﻋﻦ ﺍﳌﻨﻬﻴﺎﺕ ﺃﻓﻀﻞ ﻣﻦ ﻓﻌﻞ ﺍﻷﻭﺍﻣﺮ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻴﻪ ﺑﺄﺩﻟﺔ ﻣﻨﻬﺎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬
‫‪ ،‬ﺑﺄﻧﻪ ﺃﻣﺮ ﺑﺎﻻﻧﺘﻬﺎﺀ ﻣﻄﻠﻘﺎ ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺍﻻﻧﺘﻬﺎﺀ ﻓﻴﻪ ﻛﻠﻔﺔ؛ ﻷ‪‬ﺎ ﺃﺷﻴﺎﺀ ﺗﺘﻌﻠﻖ ﺑﺸﻬﻮﺓ ﺍﳌﺮﺀ‪ ،‬ﻭ ‪ ‬ﺣ‪‬ﻔﱠﺖ‪ ‬ﺍﳉﻨﺔ‬
‫ﺑﺎﳌﻜﺎﺭﻩ‪ ،‬ﻭﺣﻔﺖ ﺍﻟﻨﺎﺭ ﺑﺎﻟﺸﻬﻮﺍﺕ ‪ ‬ﻓﺎﻻﻧﺘﻬﺎﺀ ﻋﻦ ﺍﳌﻨﻬﻴﺎﺕ ﺃﻓﻀﻞ ‪.‬‬
‫ﻭﻗﺎﻝ ﲨﺎﻋﺔ‪ :‬ﺑﻞ ﺍﻷﻣﺮ ﺃﻓﻀﻞ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ ﺃﻓﻀﻞ ﻭﺃﻋﻈﻢ ﻣﱰﻟﺔ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻴﻪ ﺑﺄﺩﻟﺔ ﻣﻨﻬﺎ‪ :‬ﺃﻥ‬
‫ﺁﺩﻡ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﺃﹸﻣ‪‬ﺮ‪‬ﺕ‪ ‬ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻟﻪ‪ ،‬ﻓﻠﻢ ﻳﺴﺠﺪ ﺇﺑﻠﻴﺲ‪ ،‬ﻳﻌﲏ‪ :‬ﱂ ﳝﺘﺜﻞ ﺍﻷﻣﺮ‪ ،‬ﻓﺨﺴﺮ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻓﺼﺎﺭ ﻣﻠﻌﻮﻧﺎ ﺇﱃ ﻳﻮﻡ ﻳﺒﻌﺜﻮﻥ‪ ،‬ﻭﰒ ﻫﻮ ﰲ ﺍﻟﻨﺎﺭ ﺃﺑﺪ ﺍﻵﺑﺪﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﻟﻌﻈﻢ ﺍﻷﻣﺮ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺁﺩﻡ ﺃﻛﻞ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ‪‬ﻲ ﻋﻨﻬﺎ‪ ،‬ﻓﻐ‪‬ﻔ‪‬ﺮ‪ ‬ﻟﻪ ﺑﺬﻟﻚ ‪ ،‬ﻓﻬﺬﺍ ﺃﻣﺮ ﺑﺎﻷﻣﺮ ﻓﻠﻢ ﳝﺘﺜﻞ ﻓﺨﺴﺮ‪ ،‬ﺫﺍﻙ‬
‫ﻓﻌﻞ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﰒ ﺃﻋﻘﺒﺘﻪ ﺗﻮﺑﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﻷﺭﺟﺢ ﻭﺍﻷﻇﻬﺮ ﰲ ﺃﻥ ﻓﻌﻞ ﺍﻷﻭﺍﻣﺮ ﺃﻋﻈﻢ ﺩﺭﺟﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﻨﻬﻴﺎﺕ ﺍﺭﺗﻜﺎ‪‬ﺎ ﻓﺈﻧﻪ‬
‫ﻋﻠﻰ ﺭﺟﺎﺀ ﺍﻟﻐﻔﺮﺍﻥ ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻔﺮﻳﻂ ﰲ ﺍﻷﻭﺍﻣﺮ ‪-‬ﻳﻌﲏ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻷﺭﻛﺎﻥ ﻭﳓﻮ ﺫﻟﻚ‪-‬‬
‫ﻓﻬﺬﺍ ﺃﻋﻈﻢ ﻭﺃﻋﻈﻢ ﳑﺎ ‪‬ﻰ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻨﻪ ‪ ،‬ﻣﻊ ﺍﺭﺗﺒﺎﻁ ﻋﻈﻴﻢ ﺑﲔ ﻫﺬﺍ ﻭﻫﺬﺍ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﻔﻴﺪﻧﺎ ﰲ ﺗﻌﻈﻴﻢ ﻣﺴﺄﻟﺔ ﺍﻷﻣﺮ‪ ،‬ﻭﺃﻥ ﺍﻷﻣﺮ ﰲ ﺗﻌﻠﻴﻖ ﺍﻟﻌﺒﺎﺩ ﺑﻪ ﺃﻋﻈﻢ ﻣﻦ ﺗﻌﻠﻴﻘﻬﻢ ﺑﺘﺮﻙ ﺍﳌﻨﻬﻲ‪،‬‬
‫ﺧﻼﻑ ﻣﺎ ﻋﻠﻴﻪ ﻛﺜﲑﻭﻥ ‪-‬ﻣﺜﻼ‪ -‬ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﻭﻏﲑﻫﻢ ﻭﺍﻟﻮﻋﺎﻅ‪ ،‬ﰲ ﺃ‪‬ﻢ ﻳﻌﻈﻤﻮﻥ ﺟﺎﻧﺐ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﰲ‬
‫ﺍﻟﻨﻔﻮﺱ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﻨﻬﻮ‪‬ﻢ ﻋﻨﻪ‪ ،‬ﻭﻳﻔﺼﻠﻮﻥ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﻔﺼﻠﻮﻥ ﳍﻢ ﰲ ﺍﳌﺄﻣﻮﺭﺍﺕ‪ ،‬ﻭﻻ ﳛﻀﻮ‪‬ﻢ ﻋﻠﻴﻬﺎ ‪،‬‬
‫ﻭﻫﺬﺍ ﻟﻴﺲ ﲜﻴﺪ؛ ﺑﻞ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﲟﺎ ﺃﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻪ ﻭﺣﻀﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﻫﺬﺍ ﺃﻭﱃ ‪-‬ﻳﻌﲏ ﺃﺭﻓﻊ‬
‫ﺩﺭﺟﺔ‪ -‬ﻣﻊ ﻭﺟﻮﺏ ﻛﻞﱟ ﻣﻦ ﺍﻷﻣﺮﻳﻦ ﰲ ﺍﻟﺒﻴﺎﻥ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‪.‬‬

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‫ﻗﺎﻝ‪  :‬ﻓﺈﳕﺎ ﺃﻫﻠﻚ ﻣ‪‬ﻦ ﻗﺒﻠﻜﻢ ﻛﺜﺮﺓ ﻣﺴﺎﺋﻠﻬﻢ ﻭﺍﺧﺘﻼﻓﻬﻢ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻬﻢ ‪. ‬‬
‫‪ ‬ﺃﻫﻠﻚ ﻣ‪‬ﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ‪ ‬ﺃﻭ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ‪ ‬ﻛﺜﺮﺓ ﻣﺴﺎﺋﻠﻬﻢ ﻭﺍﺧﺘﻼﻓﻬﻢ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻬﻢ ‪ ‬ﻫﺬﺍ ﻷﻥ‬
‫ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺍﻷﺷﻴﺎﺀ ﱂ ﲢﺮﻡ ﻟﺰﻳﺎﺩﺓ ﻣﻌﺮﻓﺔ‪ ،‬ﺃﻭ ﻟﺘﻨﻄﻊ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻫﺬﺍ ﳏﺮﻡ‪ ،‬ﻓﻤﺎ ﺃﻣﺮ ﺑﻪ ﺍﻟﻨﱯ ‪ ‬ﻧﺄﰐ‬
‫ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﻨﺎ‪ ،‬ﻭﰲ ﻭﻗﺖ ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﰲ ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ﻧ‪‬ﻬﹺﻲ‪ ‬ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ ﻳﺴﺄﻟﻮﺍ ﺍﻟﻨﱯ ‪ ‬ﻋﻦ ﻣﺴﺎﺋﻞ؛‬
‫ﻷﻧﻪ ﺭﲟﺎ ﺣ‪‬ﺮ‪‬ﻡ‪ ‬ﻋﻠﻴﻬﻢ ﺑﺴﺒﺐ ﺍﳌﺴﺄﻟﺔ‪.‬‬
‫ﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪  :‬ﺇﻥ ﺍﷲ ﻓﺮﺽ ﻓﺮﺍﺋﺾ ﻓﻼ ﺗﻀﻴﻌﻮﻫﺎ‪ ،‬ﻭﺣ‪‬ﺪ‪ ‬ﺣﺪﻭﺩﺍ ﻓﻼ ﺗﻌﺘﺪﻭﻫﺎ‪ ،‬ﻭﺳﻜﺖ ﻋﻦ‬
‫ﺃﺷﻴﺎﺀ ﺭﲪﺔ ﺑﻜﻢ ﻏﲑ ﻧﺴﻴﺎﻥ ﻓﻼ ﺗﺴﺄﻟﻮﺍ ﻋﻨﻬﺎ ‪. ‬‬
‫ﺟﺎﺀ ‪-‬ﺃﻳﻀﺎ‪ -‬ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺃﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ‪  :‬ﺇﻥ ﺃﻋﻈﻢ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳌﺴﻠﻤﲔ‬
‫ﺟﺮﻣﺎ ﺭﺟﻞ ﺳﺄﻝ ﻋﻦ ﺷﻲﺀ ﱂ ﻳ‪‬ﺤ‪‬ﺮ‪‬ﻡ ﻓﹶﺤ‪‬ﺮ‪‬ﻡ‪ ‬ﻷﺟﻞ ﻣﺴﺄﻟﺘﻪ ‪. ‬‬
‫ﻓﻜﺜﺮﺓ ﺍﳌﺴﺄﻟﺔ ﻻ ﲡﻮﺯ ‪ ،‬ﻗﺪ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﻻ ﻳﺴﺄﻟﻮﻥ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ‪ ، -‬ﻭﻛﺎﻧﺖ ﻣﺴﺄﻟﺘﻬﻢ ﻗﻠﻴﻠﺔ ﻛﻠﻬﺎ ﰲ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻔﺮﺣﻮﻥ ﺑﺎﻟﺮﺟﻞ ﻳﺄﰐ ﻣﻦ ﺍﻟﺒﺎﺩﻳﺔ ﻟﻴﺴﺄﻝ‬
‫ﻭﻟﻴﺴﺘﻔﻴﺪﻭﺍ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺍﻷﺩﺏ ﺍﳌﻬﻢ ﺍﻟﺬﻱ ﻳ‪‬ﻠﹾﺘ‪‬ﺰ‪‬ﻡ ﺑﻪ؛ ﻓﺈﻥ ﻛﺜﺮﺓ ﺍﳌﺴﺎﺋﻞ ﻟﻴﺴﺖ ﺩﺍﻟﺔ ﻋﻠﻰ ﺩ‪‬ﻳﻦ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻭﺭﻉ‪ ،‬ﻭﻻ‬
‫ﻋﻠﻰ ﻃﻠﺐ ﻋﻠﻢ؛ ﻭﺇﳕﺎ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﻃﺎﻟﺐ ﺍﳊﻖ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﳋﲑ ﺃﻥ ﻳ‪‬ﻘﻞﱠ ﺍﳌﺴﺎﺋﻞ ﻣﺎ ﺍﺳﺘﻄﺎﻉ‪ ،‬ﻭﻗﺪ‬
‫‪             ‬‬ ‫ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.           ‬‬
‫ﻓﺎﻟﺴﺆﺍﻝ ﻋﻦ ﺃﺷﻴﺎﺀ ﱂ ﻳﺄﺕ‪ ‬ﻓﻴﻬﺎ ﺗﱰﻳﻞ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﻓﻌﻞ ﺃﻫﻞ ﺍﻻﺗﺒﺎﻉ‪ ،‬ﺑﻞ ﻳ‪‬ﺴﺄﻝ ﻋﻤ‪‬ﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺘﱰﻳﻞ؛‬
‫‪          ‬‬ ‫ﻷﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﺎﻝ‪:‬‬
‫‪.       ‬‬
‫ﻓﺪﻝﱠ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﺆﺍﻝ ‪-‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﻌﻠﻘﺎ ﺑﻔﻬﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﺘﺒﻌﻪ ﻓﻬﻢ ﺍﻟﺴﻨﺔ‪ -‬ﻓﺈﻥ ﻫﺬﺍ ﻻ ﺑﺄﺱ ﺑﻪ ‪ ،‬ﺃﻣﺎ ﺃﻥ‬
‫ﺗﻜﺜﺮ ﺍﳌﺴﺎﺋﻞ ﰲ ﺃﻣﻮﺭ ﻟﻴﺲ ﻭﺭﺍﺀﻫﺎ ﻃﺎﺋﻞ‪ ،‬ﻓﻬﺬﺍ ﳑﺎ ﻳﻨﺒﻐﻲ ﺗﺮﻛﻪ ﻭﺍﺟﺘﻨﺎﺑﻪ‪.‬‬

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‫ﻓﺈﳕﺎ ﺃﻫﻠﻚ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﻛﺜﺮﺓﹸ ﻣﺴﺎﺋﻠﻬﻢ‪ ،‬ﻭﺍﺧﺘﻼﻓﻬﻢ‬ ‫‪‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﻫﻨﺎ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻬﻢ ‪. ‬‬
‫ﻭﺃﻧﺖ ﺗﻠﺤﻆ ﻫﺬﺍ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻜﺜﺮﻭﻥ ﺍﻟﺴﺆﺍﻝ ﻳﻜﺜﺮ ﻋﻨﺪﻫﻢ ﺍﳋﻼﻑ‪ ،‬ﻭﻟﻮ ﺃﺧﺬﻭﺍ ﲟﺎ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻣﺎ‬
‫ﺗﻌﻠﻤﻮﻩ ﻭﻋﻤﻠﻮﺍ ﺑﻪ ‪ ،‬ﻭﺍﺯﺩﺍﺩﻭﺍ ﻋﻠﻤﺎ ﺑﻔﻘﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﳊﺼﻠﻮﺍ ﺧﲑﺍ ﻋﻈﻴﻤﺎ ‪ ،‬ﺃﻣﺎ ﻛﺜﺮﺓ ﺍﻷﺳﺌﻠﺔ ﺗﺆﺩﻱ‬
‫ﺇﱃ ﻛﺜﺮﺓ ﺍﳋﻼﻑ‪.‬‬
‫ﻓﻠﻬﺬﺍ ﻣﺎ ﻳ‪‬ﺴ‪‬ﻜﹶﺖ ﻋﻨﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻈﻞ ﻣﺴﻜﻮﺗﺎ ﻋﻨﻪ‪ ،‬ﻭﺃﻻ ﻳ‪‬ﺤ‪‬ﺮ‪‬ﻙ‪ ،‬ﺇﻻ ﻓﻴﻤﺎ ﻛﺎﻥ ﻓﻴﻪ ﻧﺺ‪ ،‬ﺃﻭ ﺗﺘﻌﻠﻖ ﺑﻪ‬
‫ﻣﺼﻠﺤﺔ ﻋﻈﻴﻤﺔ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻓﻴ‪‬ﺴ‪‬ﻜﹶﺖ ﻻ ﻳ‪‬ﺤ‪‬ﺮ‪‬ﻙ ﻋﻦ ﺷﻲﺀ؛ ﻷﻧﻪ ﺭﲟﺎ ﻟﻮ ﺣ‪‬ﺮ‪‬ﻙ‪ ‬ﺑﺎﻟﺴﺆﺍﻝ ﻻﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ‬
‫ﻭﻭﻗﻌﺖ ﻣﺼﻴﺒﺔ ﺍﻻﺧﺘﻼﻑ ﻭﺍﻻﻓﺘﺮﺍﻕ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻟﻜﻢ ﰲ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻟﻮﻗﺎﺋﻊ‪ ،‬ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻘﺪﱘ‬
‫ﻭﺍﳊﺪﻳﺚ ‪.‬‬
‫ﻧﻘﻒ ﻋﻨﺪ ﻫﺬﺍ‪ ،‬ﻭﺃﺳﺄﻝ ﺍﷲ ﺍﻟﻜﺮﱘ ﱄ ﻭﻟﻜﻢ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻧﻌﻮﺫ ﺑﺎﷲ ﺃﻥ ﻧ‪‬ﺰﹺﻝﹼ ﺃﻭ ﻧ‪‬ﺰ‪‬ﻝ‪،‬‬
‫ﺃﻭ ﻧﻀﻞ ﺃﻭ ﻧﻀﻞ‪ ،‬ﺃﻭ ﳒﻬﻞ ﺃﻭ ﻳ‪‬ﺠ‪‬ﻬﻞ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‪.‬‬

‫‪‬‬
‫ﺍﳊﻤﺪ ﷲ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ‪‬ﺪﺍﻩ ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﻨﺘﻢ ﺷﺮﺣﻨﺎ ﻷﺣﺎﺩﻳﺚ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺳﺒﻮﻉ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻭﺭﺓ ﺍﳌﺒﺎﺭﻛﺔ ‪-‬ﺇﻥ ﺷﺎﺀ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﻋﻠﻰ ﻣﻦ ﺷﺎﺭﻙ ﻓﻴﻬﺎ ﺇﻟﻘﺎﺀً ﻭﲰﺎﻋ‪‬ﺎ ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﻌﺎﺷﺮ‬
‫ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻃﻴﺐ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒﺎ‬

‫‪‬‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ‪.‬‬

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‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :-‬ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪  ‬ﺇﻥ ﺍﷲ ‪-‬ﺗﻌﺎﱃ‪ -‬ﻃﻴﺐ‬
‫‪    ‬‬ ‫ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒﺎ‪ ،‬ﻭﺇﻥ ﺍﷲ ﺃﻣﺮ ﺍﳌﺆﻣﻨﲔ ﲟﺎ ﺃﻣﺮ ﺑﻪ ﺍﳌﺮﺳﻠﲔ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪.     ‬‬
‫‪.         ‬‬ ‫‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﰒ ﺫﻛﺮ ﺍﻟﺮﺟﻞ ﻳﻄﻴﻞ ﺍﻟﺴﻔﺮ‪ ،‬ﺃﺷﻌﺚ ﺃﻏﱪ‪ ،‬ﳝﺪ ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ :‬ﻳﺎ ﺭﺏ‪ ،‬ﻳﺎ ﺭﺏ‪ .‬ﻭﻣﻄﻌﻤﻪ ﻭﻣﺸﺮﺑﻪ‬
‫ﺣﺮﺍﻡ‪ ،‬ﻭﻣﻠﺒﺴﻪ ﺣﺮﺍﻡ‪ ،‬ﻭﻏﹸﺬﻱ‪ ‬ﺑﺎﳊﺮﺍﻡ‪ ،‬ﻓﺄﻧ‪‬ﻰ ﻳﺴﺘﺠﺎﺏ ﻟﻪ ‪ ‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻗﻴﻞ ﻓﻴﻬﺎ‪ :‬ﺇ‪‬ﺎ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ‬
‫ﺍﻷﺣﻜﺎﻡ ﺗﺪﻭﺭ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺍﻷﻣﺮ ﺑﺎﻷﻛﻞ ﻣﻦ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺃﻧﻪ ﲰﺔ ﺍﳌﺮﺳﻠﲔ‪ ،‬ﻭﲰﺔ ﺍﳌﺆﻣﻨﲔ ﺑﺎﳌﺮﺳﻠﲔ‪ ،‬ﻭﺃﺛﺮ ﺫﻟﻚ‬
‫ﺍﻷﻛﻞ ﺍﻟﻄﻴﺐ ﻣﻦ ﺍﳊﻼﻝ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﳌﺮﺀ‪ ،‬ﻭﻋﻠﻰ ﺩﻋﺎﺋﻪ‪ ،‬ﻭﻋﻠﻰ ﻗﺒﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻌﻤﻠﻪ‪ ،‬ﻓﻘﹶﺎﻝﹶ ‪-‬‬
‫ﺭ‪‬ﺣ‪‬ﻤ‪‬ﻪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺗ‪‬ﻌ‪‬ﺎﻟﹶﻰ‪ -‬ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪  ‬ﺇﻥ ﺍﷲ ﻃﻴﺐ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒﺎ ‪. ‬‬
‫ﻭﻗﻮﻟﻪ‪  :‬ﺇﻥ ﺍﷲ ﻃﻴﺐ ‪ ‬ﻳﻌﲏ‪ :‬ﺃﻧﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﱰﱠﻩ ﻋﻦ ﺍﻟﻨﻘﺎﺋﺺ ﻭﺍﻟﻌﻴﻮﺏ‪ ،‬ﻭﺃﻧﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻪ‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﻜﻤﺎﻻﺕ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞ‪ ،‬ﻓﻜﻼﻣﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻃﻴﺐ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺃﻓﻌﺎﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻛﻠﻬﺎ‬
‫ﺃﻓﻌﺎﻝ ﺧﲑ ﻭﺣﻜﻤﺔ‪ ،‬ﻭﺍﻟﺸﺮ ﻟﻴﺲ ﺇﱃ ﺍﷲ ﺟﻞ ﻭﻋﻼ ‪.‬‬
‫ﻓﺎﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻃﻴﺐ ﲟﺎ ﻳﺮﺟﻊ ﺇﱃ ﺫﺍﺗﻪ‪ ،‬ﻭﺇﱃ ﺃﲰﺎﺋﻪ‪ ،‬ﻭﺇﱃ ﺻﻔﺎﺗﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻣﻦ ﺃﻭﺟﻪ ﻛﻮﻧﻪ‬
‫ﻃﻴﺒﺎ ﺃﻧﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ﻭﺣﺪﻩ ﺩﻭﳕﺎ ﺳﻮﺍﻩ‪ ،‬ﻭﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻷﻥﹾ ﻳﺴﻠﻢ ﺍﳌﺮﺀ ﻭﺟﻬﻪ ﻭﻗﻠﺒﻪ‬
‫ﺇﻟﻴﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﺩﻭﳕﺎ ﺳﻮﺍﻩ‪.‬‬
‫ﻭﻟﻜﻮﻧﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻃﻴﺒﺎ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺐ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺇﻥ ﺍﷲ ﻃﻴﺐ ﻻ ﻳﻘﺒﻞ‬
‫ﺇﻻ ﻃﻴﺒﺎ ‪. ‬‬
‫ﻭﻣﻌﲎ ﻗﻮﻟﻪ‪  :‬ﻻ ﻳﻘﺒﻞ ‪ ‬ﻳﻌﲏ‪ :‬ﻻ ﻳﺮﺿﻰ‪ ،‬ﻭﻻ ﳛﺐ ﺇﻻ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺃﻳﻀﺎ ﻳﻌﲏ‪ :‬ﻻ ﻳﺜﻴﺐ‪ ،‬ﻭﻻ ﻳﺄﺟﺮ ﺇﻻ‬
‫ﻋﻠﻰ ﺍﻟﻄﻴﺐ؛ ﻓﺈﻥ ﻛﻠﻤﺔ "ﻻ ﻳﻘﺒﻞ" ﻫﺬﻩ ‪-‬ﰲ ﻧﻈﺎﺋﺮﻫﺎ ﳑﺎ ﺟﺎﺀ ﰲ ﺍﻟﺴﻨﺔ‪ -‬ﻗﺪ ﺗﺘﻮﺟﻪ ﺇﱃ ﺇﺑﻄﺎﻝ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻗﺪ‬

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‫ﺗﺘﻮﺟﻪ ﺇﱃ ﺇﺑﻄﺎﻝ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻗﺪ ﺗﺘﻮﺟﻪ ﺇﱃ ﺇﺑﻄﺎﻝ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻭﻫﻮ ﻣﺴﺘﻠﺰﹺﻡ ﰲ ﺍﻟﻐﺎﻟﺐ ﻹﺑﻄﺎﻝ ﺍﻟﺜﻮﺍﺏ‬
‫ﻭﺍﻷﺟﺮ‪.‬‬
‫ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﻟﻌﻤﻞ ﻗﺪ ﻳﻘﻊ ﻣ‪‬ﺠ‪‬ﺰﺋﹰﺎ ﻭﻻ ﻳﻜﻮﻥ ﻣﻘﺒﻮﻻ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪  :‬ﻻ ﻳﻘﺒﻞ ﺍﷲ ﺻﻼﺓ ﻋﺒﺪ ﺇﺫﺍ‬
‫ﺃﺑﻖ ﺣﱴ ﻳﺮﺟﻊ ‪. ‬‬
‫ﻭ ‪ ‬ﻣﻦ ﺃﺗﻰ ﻛﺎﻫﻨﺎ ﺃﻭ ﻋﺮﺍﻓﺎ ﱂ ﺗﻘﺒﻞ ﻟﻪ ﺻﻼﺓ ﺃﺭﺑﻌﲔ ﻟﻴﻠﺔ ‪ ‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪.‬‬
‫ﻓﺘﻘﺮﺭ ﺃﻥ ﻛﻠﻤﺔ "ﻻ ﻳﻘﺒﻞ" ﻫﺬﻩ ﺗﺘﺠﻪ ﺇﱃ ﻧﻔﻲ ﺃﺻﻞ ﺍﻟﻌﻤﻞ‪ ،‬ﻳﻌﲏ‪ :‬ﺇﱃ ﺇﺑﻄﺎﻟﻪ ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪  :‬ﻻ ﻳﻘﺒﻞ‬
‫ﺍﷲ ﺻﻼﺓ ﺣﺎﺋﺾ ﺇﻻ ﺑﺎﳋﻤﺎﺭ ‪. ‬‬
‫‪ ‬ﻻ ﻳﻘﺒﻞ ﺍﷲ ﺻﻼﺓ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﺃﺣﺪﺙ ﺣﱴ ﻳﺘﻮﺿﺄ ‪. ‬‬
‫ﻫﺬﻩ ﻓﻴﻪ ﺇﺑﻄﺎﻝ ﺍﻟﻌﻤﻞ ﺇﻻ ‪‬ﺬﺍ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻗﺪ ﺗﺘﺠﻪ ﺇﱃ ﺇﺑﻄﺎﻝ ﺍﻟﺮﺿﺎ ﺑﻪ‪ ،‬ﺃﻭ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﺬﻩ ﺛﻼﺛﺔ‬
‫ﺃﻗﺴﺎﻡ‪.‬‬
‫ﻫﻨﺎ ‪ ‬ﺇﻥ ﺍﷲ ﻃﻴﺐ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒﺎ ‪ ‬ﲢﺘﻤﻞ ﲝﺴﺐ ﺍﻟﻌﻤﻞ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻨﻔﻲ ﺍﻹﺟﺰﺍﺀ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﳌﻨﻔﻲ ﺍﻷﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻨﻔﻲ ﺍﻟﺮﺿﺎ ﺑﻪ ﻭﺍﶈﺒﺔ ﻟﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﳍﺬﺍ ﺍﻟﻌﺒﺪ ﺣﲔ ﻋﻤﻞ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‪.‬‬
‫ﻳﻌﲏ ﺍﻟﺬﻱ ﻳﻮﺻﻒ ﺑﺄﻧﻪ ﳎﺰﺉ‪ ،‬ﻭﺃﻧﻪ ﻣﺮﺿﻲ ﻋﻨﻪ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬ ‫‪‬‬ ‫ﻓﻘﺎﻝ‪  :‬ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒﺎ‬
‫ﻭﺃﻧﻪ ﻳﺜﺎﺏ ﻋﻠﻴﻪ ﺍﻟﻌﺒﺪ ﻫﻮ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺃﻣﺎ ﻏﲑ ﺍﻟﻄﻴﺐ ﻓﻠﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﻏﲑ ﻣﺮﺿﻲ‪ ،‬ﺃﻭ ﻏﲑ ﻣﺜﺎﺏ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻏﲑ ﳎﺰﺉ ﺃﺻﻼ‪ ،‬ﲝﺴﺐ ﺗﻔﺎﺻﻴﻞ ﺫﻟﻚ ﰲ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻨﺎ‪  :‬ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒﺎ ‪ ‬ﻫﺬﺍ ﻓﻴﻪ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﺇﳕﺎ ﻳﻘﺒﻞ ﺍﻟﻄﻴﺐ ﻋﻠﻰ ﺍﳊﺼﺮ‪.‬‬
‫ﻭ"ﺍﻟﻄﻴﺐ" ﺟﺎﺀﺕ ﺍﻟﻨﺼﻮﺹ ﺑﺒﻴﺎﻥ ﺃﻥ ﺍﻟﻄﻴﺐ ﻳﺮﺟﻊ ﺇﱃ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﺇﱃ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺇﱃ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪.‬‬
‫ﻓﺤﺼﻞ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ ﺁﺛﺎﺭ ﺃﻧﻪ ﻃﻴﺐ ﺃﻧﻪ ﻻ ﻳﻘﺒﻞ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺇﻻ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﻣﻦ‬
‫ﺍﻷﻋﻤﺎﻝ ﺇﻻ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﻣﻦ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺇﻻ ﺍﻟﻄﻴﺐ‪.‬‬
‫ﻣﺎ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﻄﻴﺐ؟‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻓﺴﺮﻧﺎ ﺍﻟﻄﻴﺐ ‪-‬ﺃﻭﻻ‪ -‬ﺑﺄﻧﻪ ﻫﻮ ﺍﳌﱪﺃ ﻣﻦ ﺍﻟﻨﻘﺎﺋﺺ ﻭﺍﻟﻌﻴﻮﺏ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻻﻋﺘﻘﺎﺩ ﻫﻮ‬
‫ﺍﳌﱪﺃ ﻣﻦ ﺍﻟﻨﻘﺺ ﻭﺍﻟﻌﻴﺐ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻟﺬﻱ ﺻﺎﺭ ﺑﺮﻳﺌﺎ ﻣﻦ ﺧﻼﻑ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫ﻓﺎﻟﻄﻴﺐ ﻫﻮ ﺍﻟﺬﻱ ﻭ‪‬ﻭﻓ‪‬ﻖ ﻓﻴﻪ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻭﺍﻟﻄﻴﺐ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻰ ﻣﻨﻬﺎﺝ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﻟﻌﻤﻞ‬
‫ﺍﻟﻄﻴﺐ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻰ ﻣﻨﻬﺎﺝ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻭﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﻄﻴﺐ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﻣﻦ‬
‫ﺍﻟﺴﻨﺔ‪.‬‬
‫ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻄﻴﺐ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪.‬‬
‫‪‬‬ ‫ﻭﺇﺫﺍ ﺻﺎﺭ ﻗﻮﻝ ﺍﳌﺮﺀ ﻃﻴﺒﺎ ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﺧﺒﻴﺜﺎ‪ ،‬ﻭﺍﳋﺒﻴﺚ ﻻ ﻳﺴﺘﻮﻱ ﻭﺍﻟﻄﻴﺐ‪ ،‬ﻛﻤﺎ ﰲ ﺁﻳﺔ "ﺍﳌﺎﺋﺪﺓ"‪:‬‬
‫‪.           ‬‬
‫ﻭﻛﺬﻟﻚ ﰲ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﻓﻨﺘﺞ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﻌﺒﺪ ‪-‬ﺇﺫﺍ ﲢﻘﻖ ﺑﺎﻟﻄ‪‬ﻴﺐﹺ ﰲ ﻗﻮﻟﻪ ﻭﻋﻤﻠﻪ‬
‫‪  ‬‬ ‫ﻭﺍﻋﺘﻘﺎﺩﻩ‪ -‬ﺻﺎﺭ ﻃﻴﺒﺎ ﰲ ﺫﺍﺗﻪ‪ ،‬ﻭﺍﻟﻄﻴﺐ ﻟﻪ ﺩﺍﺭ ﺍﻟﻄﻴﺒﲔ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.    ‬‬
‫ﻭﻣﻦ ﺻﺎﺭ ﻋﻨﺪﻩ ﺧﺒﺚ ﰲ ﺑﺪﻧﻪ ﻭﺭﻭﺣﻪ‪ ،‬ﻧﺘﻴﺠﺔ ﳋﺒﺚ ﻗﻮﻟﻪ‪ ،‬ﺃﻭ ﺧﺒﺚ ﻋﻤﻠﻪ‪ ،‬ﺃﻭ ﺧﺒﺚ ﺍﻋﺘﻘﺎﺩ‪ ،‬ﻭﱂ‬
‫ﻳﻐﻔﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻪ‪ ،‬ﻓﺈﻧﻪ ﻳ‪‬ﻄﹶﻬ‪‬ﺮ ﺑﺎﻟﻨﺎﺭ ﺣﱴ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻃﻴﺒﺎ؛ ﻷﻥ ﺍﳉﻨﺔ ﻃﻴﺒﺔ ﻻ ﻳﺼﻠﺢ ﳍﺎ ﺇﻻ‬
‫ﺍﻟﻄﻴﺐ‪.‬‬
‫ﻭﻫﺬﺍ ‪-‬ﰲ ﺍﳊﻘﻴﻘﺔ‪ -‬ﻓﻴﻪ ﲢﺬﻳﺮ ﺷﺪﻳﺪ‪ ،‬ﻭﻭﻋﻴﺪ ﻭﲣﻮﻳﻒ ﻣﻦ ﻛﻞ ﻗﻮﻝ ﺃﻭ ﻋﻤﻞ ﺃﻭ ﺍﻋﺘﻘﺎﺩ ﺧﺒﻴﺚ‪ ،‬ﻳﻌﲏ‪:‬‬
‫ﱂ ﻳﻜﻦ ﻋﻠﻰ ﻭﻓﻖ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﺎﻟﻄﻴﺐ ﻫﻮ ﺍﳌﱪﺃ ﻣﻦ ﺍﻟﻨﻘﺺ‪ ،‬ﻭﺃﻋﻈﻢ ﺍﻟﻨﻘﺺ ﰲ ﺍﻟﻌﻤﻞ‪ ،‬ﺃﻭ ﻣﻦ ﺃﻋﻈﻢ ﻣﺎ‬
‫ﻳﻨﻘﺺ ﺍﻟﻌﻤﻞ ﺃﻥ ﻳﺘﻮﺟﻪ ﺑﻪ ﺇﱃ ﻏﲑ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﺃﻥ ﺗ‪‬ﻘﹾﺼ‪‬ﺪ ﺑﻪ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻓﺘ‪‬ﺤ‪‬ﺼ‪‬ﻞ ﻫﻨﺎ ﺃﻥ ﻗﻮﻟﻪ‪  :‬ﺇﻥ ﺍﷲ ﻃﻴﺐ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒﺎ ‪ ‬ﻳﻌﲏ‪ :‬ﻻ ﻳﻘﺒﻞ ﻣﻦ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻘﻮﻝ ﻭﺍﻻﻋﺘﻘﺎﺩ‬
‫ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﻭﻓﻖ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺃﹸﺭﹺﻳﺪ‪ ‬ﺑﻪ ﻭﺟﻬﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻫﺬﺍ ﺣﺎﺻﻞ ﺗﻌﺮﻳﻒ ﺍﻟﻄﻴﺐ؛ ﻷﻥ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻧﻈﺮﻭﺍ ﰲ ﻛﻠﻤﺔ "ﻃﻴﺐ" ﰲ ﻭﺻﻒ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻓﻴﻤﺎ ﻣﺎ ﻳﻘﺎﺑﻠﻬﺎ‪ ،‬ﻭﺗﻨﻮﻋﺖ ﺃﻗﻮﺍﳍﻢ‪ ،‬ﻭﺍﻟﺬﻱ ﳛﻘﻖ‬
‫ﺍﳌﻘﺎﻡ ﻫﻮ ﻣﺎ ﺫﻛﺮﺗﻪ ﻟﻚ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻭﺇﻥ ﺍﷲ ﺃﻣﺮ ﺍﳌﺆﻣﻨﲔ ﲟﺎ ﺃﻣﺮ ﺑﻪ ﺍﳌﺮﺳﻠﲔ ‪. ‬‬
‫ﺍﳌﺮﺳﻠﻮﻥ ﺃﹸﻣ‪‬ﺮ‪‬ﻭﺍ ﻭﺃﺗﺒﺎﻉ ﺍﳌﺮﺳﻠﲔ ‪-‬ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ‪ -‬ﺃﹸﻣﺮﻭﺍ ‪-‬ﺃﻳﻀﺎ‪ -‬ﲟﺎ ﺃﹸﻣﺮ ﺑﻪ ﺍﳌﺮﺳﻠﻮﻥ‪ ،‬ﻓﻘﺎﻝ ‪-‬‬
‫‪         ‬ﰲ ﺁﻳﺔ "ﺍﳌﺆﻣﻨﻮﻥ"‪.‬‬ ‫‪‬‬ ‫ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﻗﻮﻟﻪ‪:‬‬
‫‪  ‬‬ ‫ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﻭﺻﻒ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺃﻭ ﰲ ﺃﻣﺮﻩ ﻟﻠﻤﺆﻣﻨﲔ ﰲ ﺁﻳﺔ "ﺍﻟﺒﻘﺮﺓ"‪:‬‬
‫‪.       ‬‬
‫ﻓﺄﻣﺮ ﺍﳌﺆﻣﻨﲔ ﺑﺄﻥ ﻳﺄﻛﻠﻮﺍ ﻣﻦ ﺍﻟﻄﻴﺒﺎﺕ‪ ،‬ﻭﺃﻣﺮ ﺍﳌﺮﺳﻠﲔ ﺑﺄﻥ ﻳﺄﻛﻠﻮﺍ ﻣﻦ ﺍﻟﻄﻴﺒﺎﺕ‪ ،‬ﻭﺃﻣﺮ ﺍﳉﻤﻴﻊ ﺑﺄﻥ‬
‫‪ ‬‬ ‫ﻳﻌﻤﻠﻮﺍ ﺻﺎﳊﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﺛﺮ ﺃﻛﻞ ﺍﻟﻄﻴﺒﺎﺕ ﰲ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ؛ ﻷﻥ ﺍﻻﻗﺘﺮﺍﻥ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫‪ ‬ﻷﻥ ﺍﻻﻗﺘﺮﺍﻥ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺑﻴﻨﻬﻤﺎ ﺻﻠﺔ‪ ،‬ﻭﺍﻟﺼﻠﺔ ﻣﺎ ﺑﲔ‬ ‫‪      ‬‬

‫ﺃﻛﻞ ﺍﻟﻄﻴﺐ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻫﻲ ﺗﺄﺛﲑ ﺍﻷﻛﻞ ﺍﻟﻄﻴﺐ ﰲ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪.‬‬

‫ﻭﳍﺬﺍ ﻗﺎﻝ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺇﻥ ﺍﻟﻌﻤﻞ ﻻ ﻳﻜﻮﻥ ﺻﺎﳊﺎ ﺣﱴ ﻳﻜﻮﻥ ﻣﻦ ﻣﺎﻝ ﻃﻴﺐ‪ .‬ﻓﺎﻟﺼﻼﺓ ﻻ‬
‫ﺗﻜﻮﻥ ﺻﻼﺓ ﺻﺎﳊﺔ ﻣﻘﺒﻮﻟﺔ ﺣﱴ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﻄﻴﺐ ﻣﻦ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﺒﺎﺱ ﺍﳌﺮﺀ ﻃﻴﺒﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﲣﻠﺺ‬
‫ﻣﻦ ﺍﳋﺒﻴﺚ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻭﻏﲑﻫﺎ‪ ،‬ﺇﱃ ﺁﺧﺮ ﺫﻟﻚ ‪.‬‬
‫ﻭﺍﻟﺰﻛﺎﺓ ﻻ ﺗﻜﻮﻥ ﻣﻘﺒﻮﻟﺔ ﺣﱴ ﺗﻜﻮﻥ ﻃﻴﺒﺔ‪ ،‬ﺑﺄﻥ ﺗﻜﻮﻥ ﻋﻦ ﻧﻔﺲ ﻃﻴﺒﺔ‪ ،‬ﻭﺃﻻ ﻳﺮﺍﺩ ‪‬ﺎ ﺭﻳﺎﺀ ﻭﻻ ﲰﻌﺔ ﺇﱃ‬
‫ﺁﺧﺮ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﳊﺞ ﻛﺬﻟﻚ؛ ﻓﻤﻦ ﺣﺞ ﻣﻦ ﻣﺎﻝ ﺣﺮﺍﻡ ﱂ ﻳ‪‬ﻘﹾﺒ‪‬ﻞ ﺣﺠﻪ؛ ﻷﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻻ ﻳﻘﺒﻞ ﺇﻻ ﺍﻟﻄﻴﺐ‪.‬‬
‫ﰒ ﺫﻛﺮ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻣﺜﺎﻻ ﻣﻦ ﺃﻣﺜﻠﺔ ﺗﺄﺛﲑ ﺍﻷﻛﻞ ﺍﻟﻄﻴﺐ ﰲ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﺃﺛﺮ‬
‫‪‬‬ ‫ﺃﻛﻞ ﺍﳊﺮﺍﻡ ﰲ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ‪ ‬ﰒ ﺫﻛﺮ ‪-‬ﻳﻌﲏ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﺍﻟﺮﺟﻞ ﻳﻄﻴﻞ ﺍﻟﺴﻔﺮ ﺃﺷﻌﺚ ﺃﻏﱪ‪ ،‬ﳝﺪ ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ :‬ﻳﺎ ﺭﺏﹺ ﻳﺎ ﺭﺏﹺ‪ ،‬ﺃﻭ ﻳﺎ ﺭﺏ ﻳﺎ ﺭﺏ‪ .‬ﻭﻣﻄﻌﻤﻪ ﺣﺮﺍﻡ‪،‬‬
‫ﻭﻣﺸﺮﺑﻪ ﺣﺮﺍﻡ‪ ،‬ﻭﻣﺄﻛﻠﻪ ﺣﺮﺍﻡ‪ ،‬ﻭﻏﹸﺬ‪‬ﻱ‪ ‬ﺑﺎﳊﺮﺍﻡ‪ ،‬ﻓﺄﻧ‪‬ﻰ ﻳﺴﺘﺠﺎﺏ ﻟﺬﻟﻚ ‪. ‬‬
‫ﻗﺎﻝ‪  :‬ﰒ ﺫﻛﺮ ﺍﻟﺮﺟﻞ ﻳﻄﻴﻞ ﺍﻟﺴﻔﺮ‪ ،‬ﺃﺷﻌﺚ ﺃﻏﱪ‪ ،‬ﳝﺪ ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ‪. ‬‬
‫ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ؛ ﻷﻥ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻣﻈﻨﺔ ﺍﻹﺟﺎﺑﺔ؛ ﻓﺎﻟﺴﻔﺮ ﻣﻦ ﺃﺳﺒﺎﺏ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ ‪.‬‬

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‫ﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﳊﺴﻦ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪  :‬ﺛﻼﺙ ﻳﺴﺘﺠﺎﺏ ﳍﻢ ‪ ‬ﻭﺫﻛﺮ ﻣﻨﻬﻢ ﺍﳌﺴﺎﻓﺮ‪.‬‬
‫ﻓﺎﻟﺴﻔﺮ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻹﺟﺎﺑﺔ‪ ،‬ﻭﻫﺬﺍ ﻗﺪ ﺗﻌﺮ‪‬ﺽ ﻟﺴﺒﺐ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻹﺟﺎﺑﺔ ﻭﻫﻮ ﺍﻟﺴﻔﺮ‪.‬‬
‫ﻭﺇﻃﺎﻟﺔ ﺍﻟﺴﻔﺮ ﺗﻌﻄﻲ ﻛﺜﲑﺍ ﻣﻦ ﺍﻻﻏﺘﺮﺍﺏ‪ ،‬ﻭﻓﻴﻪ ﺍﻧﻜﺴﺎﺭ ﺍﻟﻨﻔﺲ‪،‬‬ ‫‪‬‬ ‫ﻳﻄﻴﻞ ﺍﻟﺴﻔﺮ‬ ‫‪‬‬ ‫ﻭﻭﺻﻔﻪ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻭﺣﺎﺟﺔ ﺍﻟﻨﻔﺲ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻔﺮ ﻟﻠﺤﺎﺟﺔ‪ ،‬ﻗﺪ ﻳﻄﻴﻞ ﺍﻟﺴﻔﺮ ‪-‬ﻳﻌﲏ ﻣﻦ ﺣﺎﺟﺘﻪ‪ -‬ﳛﺘﺎﺝ‬
‫ﺇﱃ ﺍﻟﺴﻔﺮ ﰲ ﻣﻌﻴﺸﺘﻪ ‪ ،‬ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺴﻔﺮ ﰲ ﺃﻣﻮﺭﻩ‪ ،‬ﻭﺇﻻ ﻓﺈﻥ ﺍﳌﺮﺀ ﻻ ﳜﺘﺎﺭ ﺇﻃﺎﻟﺔ ﺍﻟﺴﻔﺮ ﺇﻻ ﳊﺎﺟﺔ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻳﻄﻴﻞ ﺍﻟﺴﻔﺮ ﺃﺷﻌﺚ ﺃﻏﱪ ‪ ‬ﻭﻫﺎﺗﺎﻥ ﺍﻟﺼﻔﺘﺎﻥ ﺗﺪﻻﻥ ﻋﻠﻰ ﺫﻟﺘﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﺳﺘﻜﺎﻧﺘﻪ‪ ،‬ﻭﻫﺬﻩ ﳛﺒﻬﺎ‬
‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﻛﺎﻥ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺪﻋﻮ ﻟﺒﺲ ﺷﻴﺌﺎ ﺧﻠﻘﺎ‪ ،‬ﻭﱂ ﻳﺘﺰﻳﻦ‪ ،‬ﻭﺇﳕﺎ ﺻﺎﺭ ﺃﺷﻌﺚ‪،‬‬
‫ﰒ ﺗﻮﺟﻪ ﰲ ﺧﻠﻮﺓ‪ ،‬ﻭﺩﻋﺎ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺃﻗﺮﺏ ﻟﻺﺟﺎﺑﺔ؛ ﳌﺎ ﰲ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻣﻦ ﺍﻧﺘﻔﺎﺀ ﺍﻟﻜﱪ‪،‬‬
‫ﻭﻗﺮﺏ ﺍﻟﺘﺬﻟﻞ ﻭﺍﻻﺳﺘﻜﺎﻧﺔ‪ ،‬ﻭﻫﺬﻩ ﻳﻜﻮﻥ ﻣﻌﻬﺎ ﺍﻻﺿﻄﺮﺍﺭ ﻭﺍﻟﺮﻏﺐ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﺳﺘﻐﻨﺎﺀ ‪.‬‬
‫ﻓﺬﻛﺮ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻓﻘﺎﻝ‪  :‬ﺃﺷﻌﺚ ﺃﻏﱪ ﳝﺪ‪ ‬ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ‪ ‬ﻭﻫﺬﻩ ﺻﻔﺔ‬
‫‪-‬ﺃﻳﻀﺎ‪ -‬ﺛﺎﻟﺜﺔ‪ ،‬ﰲ ﺃﻧﻪ ﳝﺪ ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﰲ ﺭﻏﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﺗﻰ ﲟﺎ ﻳ‪‬ﺠ‪‬ﺎﺏ‪ ‬ﻣﻌﻪ ﺩﻋﺎﺀ‪ ،‬ﻭﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﰲ‬
‫ﺍﻟﺪﻋﺎﺀ ﺳﻨﺔ‪ ،‬ﻛﻤﺎ ﺳﻴﺄﰐ ﺑﻴﺎﻥ ﺑﻌﺾ ﺫﻟﻚ‪.‬‬
‫ﻳﻘﻮﻝ‪  :‬ﳝﺪ ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ :‬ﻳﺎ ﺭﺏ‪ ،‬ﻳﺎ ﺭﺏ ‪ ‬ﻭﺫﻛﺮﻩ ﻫﻨﺎ "ﻳﺎ ﺭﺏ" ﻣﻜﺮﺭﺓ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﻳﺎ‬
‫ﺭﺏﹺ ﻋﻠﻰ ﺣﺬﻑ ﺍﻟﻴﺎﺀ‪ ،‬ﺃﻭ ﻳﺎ ﺭﺏ‪ ‬ﻋﻠﻰ ﺍﻟﻘﻄﻊ‪ ،‬ﰲ ﺗﻜﺮﻳﺮﻫﺎ ﺫﻛﺮ ﻟﺼﻔﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ‬
‫ﻣﻦ ﺁﺛﺎﺭ ﺭﺑﻮﺑﻴﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻰ ﺧﻠﻘﻪ‪.‬‬
‫ﻭﳍﺬﺍ ﱂ ﺗﻜﻦ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﺆﻣﻦ ﺩﻭﻥ ﺍﻟﻜﺎﻓﺮ ‪ ،‬ﺑﻞ ﻗﺪ ﳚﺎﺏ ﻟﻠﻜﺎﻓﺮ‪ ،‬ﻭﳚﺎﺏ ﻟﻠﻤﺎﺭﺩ ‪ ،‬ﻭﻗﺪ ﺃﺟﻴﺐ‬
‫ﻹﺑﻠﻴﺲ؛ ﻭﺫﻟﻚ ﻷﻥ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻛﺮﺯﻕ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻌﺒﺎﺩﻩ‪ ،‬ﻭﻛﺈﻋﻄﺎﺀﻩ ﳍﻢ‪،‬‬
‫ﻭﻛﺈﺻﺤﺎﺣﻪ ﺇﻳﺎﻫﻢ‪ ،‬ﻭﺇﻣﺪﺍﺩﻫﻢ ﺑﺎﳌﻄﺮ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﳑﺎ ﻗﺪ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ‪.‬‬
‫ﻓﻘﺪ ﻳﺪﻋﻮ ﺍﻟﻨﺼﺮﺍﱐ ﻭﻳﺴﺘﺠﺎﺏ ﻟﻪ‪ ،‬ﻭﻗﺪ ﻳﺪﻋﻮ ﺍﳌﺸﺮﻙ ﻭﻳﺴﺘﺠﺎﺏ ﻟﻪ‪ ،‬ﺇﱃ ﺁﺧﺮ ﺫﻟﻚ‪.‬‬
‫ﻭﺗﻜﻮﻥ ﻫﻨﺎ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻻ ﻷﻧﻪ ﻣﺘﺄﻫﻞ ﳍﺎ؛ ﻭﻟﻜﻦ ﻷﻧﻪ ﻗﺎﻡ ﺑﻘﻠﺒﻪ ﺍﻻﺿﻄﺮﺍﺭ ﻭﺍﻻﺣﺘﻴﺎﺝ ﻟﺮﺑﻪ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ ،-‬ﻭﺍﻟﺮﺑﻮﺑﻴﺔ ﻋﺎﻣﺔ ﻟﻠﻤﺆﻣﻦ ﻭﻟﻠﻜﺎﻓﺮ‪.‬‬

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‫ﺫﻛﺮ ﻫﻨﺎ‪" :‬ﻳﺎ ﺭﺏ‪ ،‬ﻳﺎ ﺭﺏ" ﻭﻫﺬﺍ ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﺪﻋﺎﺀ ﺍﻟﻌﺎﻡ ﻛﻤﺎ ﺳﻴﺄﰐ‪ ،‬ﻭﺫﻛﺮ ﻫﺬﺍ ﺑﻠﻔﻆ ﺍﻟﺮﺑﻮﺑﻴﺔ ‪-‬‬
‫ﺃﻳﻀﺎ‪ -‬ﻣﻦ ﺃﺳﺒﺎﺏ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ ‪.‬‬
‫‪‬‬ ‫ﻗﺎﻝ ﰲ ﻭﺻﻒ ﺣﺎﻟﻪ ‪-‬ﻣﻊ ﺃﻧﻪ ﺗﻌﺮﺽ ﳍﺬﻩ ﺍﻷﻧﻮﺍﻉ ﳑﺎ ﳚﺎﺏ ﻣﻌﻪ ﺍﻟﺪﻋﺎﺀ‪ -‬ﻗﺎﻝ ﰲ ﻭﺻﻒ ﺣﺎﻟﻪ‪:‬‬
‫ﻭﻣﻄﻌﻤﻪ ﺣﺮﺍﻡ‪ ،‬ﻭﻣﺸﺮﺑﻪ ﺣﺮﺍﻡ‪ ،‬ﻭﻣﻠﺒﺴﻪ ﺣﺮﺍﻡ‪ ،‬ﻭﻏﹸﺬ‪‬ﻱ ‪- ‬ﺑﺎﻟﺘﺨﻔﻴﻒ‪ ،‬ﻓﻐﻠﻂ ﻣﻦ ﻳﻘﻮﳍﺎ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻏﹸﺬﱢﻱ‪،‬‬
‫ﻻ‪ ،‬ﻫﻲ ﻏﹸﺬ‪‬ﻱ‪ ‬ﻣﻦ ﺍﻟﻐﺬﺍﺀ‪  ،‬ﻏﺬﻱ ﺑﺎﳊﺮﺍﻡ‪ ،‬ﻓﺄﱏ ﻳﺴﺘﺠﺎﺏ ﻟﺬﻟﻚ ‪. ‬‬
‫ﻳﻌﲏ‪ :‬ﻓﺒﻌﻴﺪ ﻭﻳﺘﻌﺠﺐ ﺃﻥ ﻳﺴﺘﺠﺎﺏ ﻟﺬﻟﻚ ﻭﻫﻮ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ‪.‬‬
‫ﻓﻤﻦ ﻛﺎﻥ ﺫﺍ ﻣﻄﻌﻢ ﺣﺮﺍﻡ‪ ،‬ﻭﺫﺍ ﻣﺸﺮﺏ ﺣﺮﺍﻡ‪ ،‬ﻭﺫﺍ ﻣﻠﺒﺲ ﺣﺮﺍﻡ‪ ،‬ﻭﻏﺬﻱ ﺑﺎﳊﺮﺍﻡ‪ ،‬ﻓﻬﺬﻩ ﻳﺴﺘﺒﻌﺪ ﺃﻥ‬
‫ﻳﺴﺘﺠﺎﺏ ﻟﻪ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﻣﻌﺠﻢ ﺍﻟﻄﱪﺍﱏ ﺑﺈﺳﻨﺎﺩ ﺿﻌﻴﻒ‪  :‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ ﻟﻪ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪،‬‬
‫ﺍﺩﻉ ﺍﷲ ﱃ ﺃﻥ ﺃﻛﻮﻥ ﳎﺎﺏ ﺍﻟﺪﻋﺎﺀ‪ .‬ﻗﺎﻝ‪ :‬ﻳﺎ ﺳﻌﺪ‪ ،‬ﺃﹶﻃ‪‬ﺐ‪ ‬ﻣﻄﻌﻤﻚ ﺗﻜﻦ ﻣﺴﺘﺠﺎﺏ ﺍﻟﺪﻋﻮﺓ ‪. ‬‬
‫ﻭﻫﺬﺍ ﰲ ﻣﻌﲎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺈﻥ ﺇﻃﺎﺑﺔ ﺍﳌﻄﻌﻢ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻹﺟﺎﺑﺔ ‪ ،‬ﻓﻬﺬﺍ ﺗﻌﺮﺽ ﻷﻧﻮﺍﻉ ﻛﺜﲑﺓ ﻣﻦ‬
‫ﺃﺳﺒﺎﺏ ﺍﻹﺟﺎﺑﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﱂ ﻳﺄﻛﻞ ﻃﻴﺒﺎ؛ ﺑﻞ ﺃﻛﻞ ﺣﺮﺍﻣﺎ‪ ،‬ﻓﻤ‪‬ﻨﹺﻊ‪ ‬ﺍﻹﺟﺎﺑﺔ‪ ،‬ﻭﺍﺳﺘ‪‬ﻐ‪‬ﺮﹺﺏ ﺃﻥ ﳚﺎﺏ ﻟﻪ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ‪-‬ﺃﻳﻀﺎ‪ -‬ﰲ ﺑﻌﺾ ﺍﻵﺛﺎﺭ ﺍﻹﳍﻴﺔ ﺃﻥ ﻣﻮﺳﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻃﻠﺐ ﻣﻦ ﺭﺑﻪ ﺃﻥ ﳚﻴﺐ ﻟﻘﻮﻣﻪ‬
‫ﺩﻋﺎﺀﻫﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻣﻮﺳﻰ‪ ،‬ﺇ‪‬ﻢ ﻳﺮﻓﻌﻮﻥ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻭﻗﺪ ﺳﻔﻜﻮﺍ ‪‬ﺎ ﺍﻟﺪﻡ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺃﻛﻠﻮﺍ ‪‬ﺎ ﺍﳊﺮﺍﻡ‪،‬‬
‫ﻭﺍﺳﺘﻌﻤﻠﻮﻫﺎ ﰲ ﺣﺮﺍﻡ‪ ،‬ﻓﻜﻴﻒ ﳚﺎﺑﻮﻥ؟‬
‫ﻭﻫﺬﺍ ﻻ ﺷﻚ ﺃﻧﻪ ﳑﺎ ﳜﻴﻒ ﺍﳌﺆﻣﻦ؛ ﻷﻥ ﺣﺎﺟﺘﻪ ﻟﻠﺪﻋﺎﺀ ﺃﻋﻈﻢ ﺣﺎﺟﺔ‪ ،‬ﻓﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺇﻃﺎﺑﺔ ﺍﳌﻄﻌﻢ‬
‫ﻣﻦ ﺃﻋﻈﻢ ﺃﺳﺒﺎﺏ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ ﲣﻠﻒ ﻫﺬﺍ ﺍﻟﺴﺒﺐ ‪-‬ﻭﻟﻮ ﻭ‪‬ﺟﺪﺕ ﺍﻷﺳﺒﺎﺏ ﺍﻷﺧﺮ‪ -‬ﻓﺈ‪‬ﺎ ﻻ ﲡﺎﺏ‬
‫ﺍﻟﺪﻋﻮﺓ ﻏﺎﻟﺒﺎ ﻟﻘﻮﻟﻪ‪  :‬ﻓﺄﱏ ﻳﺴﺘﺠﺎﺏ ﻟﺬﻟﻚ ‪. ‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩ‪‬ﻟﱠﻨ‪‬ﺎ ﰲ ﺁﺧﺮﻩ ﻋﻠﻰ ﺁﺩﺍﺏ ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻓﺬﻛﺮ ﻣﻨﻬﺎ ﺍﻟﺴﻔﺮ ‪-‬ﻳﻌﲏ ﻣﻦ ﺃﺳﺒﺎﺏ ﺇﺟﺎﺑﺔ‬
‫ﺍﻟﺪﻋﺎﺀ‪ -‬ﻓﺎﻟﺴﻔﺮ ﻳ‪‬ﺘ‪‬ﺤ‪‬ﺮ‪‬ﻯ ﻓﻴﻪ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺍﻹﺗﻴﺎﻥ ﻟﻠﺪﻋﺎﺀ ﺑﺘﺬﻟﻞ ﻭﺍﺳﺘﻜﺎﻧﺔ ﰲ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪ ،‬ﻫﺬﺍ ‪-‬ﺃﻳﻀﺎ‪-‬‬
‫ﻣﻦ ﺃﺳﺒﺎﺏ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﰲ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻫﺬﺍ ﺃﻳﻀﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺭﻓﻊ‬
‫ﺍﻟﻴﺪﻳﻦ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻟﻪ ﺛﻼﺙ ﺻﻔﺎﺕ ﰲ ﺛﻼﺛﺔ ﺃﺣﻮﺍﻝ ﺩﻟﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻨﺔ‪:‬‬

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‫ﺃﻣﺎ ﺍﻷﻭﻝ ‪ :‬ﻓﻬﻮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺨﻄﻴﺐ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺩﻋﺎ ﻳﺸﲑ ﺑﺈﺻﺒﻌﻪ ﻓﻘﻂ‪ ،‬ﺑﺈﺻﺒﻌﻪ ﺍﻟﺴﺒﺎﺑﺔ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺩﻟﻴﻞ ﺩﻋﺎﺋﻪ ﻭﺗﻮﺣﻴﺪﻩ‪ ،‬ﻭﻻ ﻳ‪‬ﺸ‪‬ﺮﻉ ﻟﻪ ﺃﻥ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﺇﺫﺍ ﺧﻄﺐ ﻗﺎﺋﻤﺎ ﻋﻠﻰ ﺍﳌﻨﱪ ﺃﻭ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﺇﻻ ﺇﺫﺍ‬
‫ﺍﺳﺘﺴﻘﻰ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﻓﻊ ﻳﺪﻳﻪ‪ ،‬ﻭﻳﺮﻓﻊ ﺍﻟﻨﺎﺱ ﻣﻌﻪ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺃﻧﺲ ﻭﻏﲑﻩ ﰲ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻭﺍﻟﻨﺴﺎﺋﻰ ﻭﻏﲑﳘﺎ ‪ ،‬ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ‪ ،‬ﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﺑﺎﻻﻛﺘﻔﺎﺀ ﺑﺮﻓﻊ ﺍﻹﺻﺒﻊ‪.‬‬
‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺭﻓﻌﺎ ﺷﺪﻳﺪﺍ‪ ،‬ﲝﻴﺚ ﻳ‪‬ﺮ‪‬ﻯ ﺑﻴﺎﺽ ﺍﻹﺑﻄﲔ‪ ،‬ﻳﻌﲏ ﺷﺪﻳﺪ ﺟﺪﺍ ﻫﻜﺬﺍ‪،‬‬
‫ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺍﻻﺳﺘﺴﻘﺎﺀ‪ ،‬ﻭﰲ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺼﻴﺐ ﺍﳌﺮﺀ ﻣﻌﻪ ﻛﺮﺏ ﺷﺪﻳﺪ‪ ،‬ﲟﺎ ﻓﻴﻪ ﺍﺳﺘﺠﺎﺭﺓ ﻋﻈﻴﻤﺔ‪،‬‬
‫ﻭﻛﺮﺏ ﺷﺪﻳﺪ‪ ،‬ﻓﻬﺬﺍ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺑﺸﺪﺓ‪ ،‬ﻭﻫﺬﻩ ﳍﺎ ﺻﻔﺘﺎﻥ‪ :‬ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻴﺪﺍﻥ ﺑﻄﻨﻬﻤﺎ ﺇﱃ‬
‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻴﺪﺍﻥ ﻇﻬﺮﳘﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺭﺩ ﻫﺬﺍ ﻋﻦ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،-‬ﻭﻭﺭﺩ‬
‫ﻫﺬﺍ ‪ ،‬ﻭﺗﻔﺎﺻﻴﻞ ﻫﺬﺍ ‪-‬ﻳﻌﲏ‪ -‬ﲢﺘﺎﺝ ﺇﱃ ﻭﻗﺖ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﻣﺒﺴﻮﻃﺔ ﺍﻟﻜﻔﲔ ﺇﱃ ﺍﻟﺼﺪﺭ‪ ،‬ﻳﻌﲏ‪ :‬ﺇﱃ ﻣﻮﺍﺯﺍﺓ ﺛﺪﻳﻲ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺀ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ‬
‫ﺃﻏﻠﺐ ﺩﻋﺎﺀ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،-‬ﺑﻞ ﻛﺎﻥ ﺩﻋﺎﺅﻩ ﰲ ﻋﺮﻓﻪ ﻫﻜﺬﺍ‪ ،‬ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﺜﺪﻳﲔ‪ ،‬ﻭﳝﺪﳘﺎ‬
‫ﻛﻬﻴﺌﺔ ﺍﳌﺴﺘﻄﻌﻢ‪ ،‬ﻻ ﳚﻌﻠﻬﻤﺎ ﺇﱃ ﺍﻟﻮﺟﻪ ﻫﻜﺬﺍ‪ ،‬ﻭﻻ ﺑﻌﻴﺪﺓ ﻋﻨﻪ ﲝﻴﺚ ﻣﺎ ﺗﻜﻮﻥ ﺇﱃ ﺍﻟﺜﺪﻳﲔ‪ ،‬ﺑﻞ ﻳﺒﺴﻄﻬﺎ‬
‫ﻛﻬﻴﺌﺔ ﺍﳌﺴﺘﻄﻌﻢ ﺍﳌﺴﻜﲔ‪ ،‬ﻳﻌﲏ‪ :‬ﻛﻬﻴﺌﺔ ﺍﳌﺴﻜﲔ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳ‪‬ﻌ‪‬ﻄﹶﻰ ﺷﻴﺌﺎ ﰲ ﻳﺪﻳﻪ ‪.‬‬
‫ﻭﻗﺪ ﺛﺒﺖ ﺑﺎﻟﺴﻨﻦ ﻣﻦ ﺣﺪﻳﺚ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ‪ ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪  :‬ﺇﻥ ﺍﷲ ﺣ‪‬ﻴﻲ‪ ‬ﻛﺮﱘ‪ ،‬ﻳﺴﺘﺤﻴﻲ ﻣﻦ‬
‫ﻋﺒﺪﻩ ﺃﻥ ﳝﺪ ﺇﻟﻴﻪ ﻳﺪﻳﻪ‪ ،‬ﻳﻄﻠﺐ ﻓﻴﻬﺎ ﺧﲑﺍ‪ ،‬ﻓﲑﺩﳘﺎ ﺻﻔﺮﺍ ﺧﺎﺋﺒﺘﲔ ‪. ‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﻵﺩﺍﺏ‪ ،‬ﻓﺈﺫﻥ ﳔﻠﺺ ﻣﻦ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﺁﺩﺍﺏ ﺍﻟﺪﻋﺎﺀ ﻛﺜﲑﺓ ‪ ،‬ﻭﻫﺬﺍ ﻣﺜﻞ ﻗﺎﻟﻪ ‪-‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻳﻌﲏ ﻣﺜﻞ ﺃﺛﺮ ﺍﳊﻼﻝ ﺍﻟﻄﻴﺐ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺫﻛﺮ ﺍﻟﺪﻋﺎﺀ ‪ ،‬ﻛﺬﻟﻚ ﻟﻪ ﺃﺛﺮ ﰲ ﺍﻟﺼﻼﺓ‪ ، ،‬ﻟﻪ ﺃﺛﺮ‬
‫ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﰲ ﺍﻟﺬﻛﺮ‪ ،‬ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﻓﺎﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒﺎ‪ ،‬ﻓﻤﻦ ﺃﻛﻞ ﺣﺮﺍﻣﺎ ﻓﻴﺘﺤﺮﻙ ﲜﺴﺪﻩ ﰲ ﺣﺮﺍﻡ‪ ،‬ﻓﻘﺪ ﲡﺰﺋﻪ ﺻﻼﺗﻪ‪،‬‬
‫ﻟﻜﻦ ﻻ ﻳﻜﻮﻥ ﺑﺘﺤﺮﻛﻪ ﰲ ﺑﺪﻧﻪ ﲝﺮﺍﻡ ﻣﺮﺿﻴﺎ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺻﻼﺗﻪ ﺧﺎﺷﻌﺔ؛ ﺑﻞ ﺃﻋﻈﻢ‬
‫ﻣﺎ ﻳ‪‬ﺒ‪‬ﺮ‪ ‬ﺑﻪ ﺍﻟﺒﺪﻥ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺪﻥ ﻃﻴﺒﺎ ﺑﺎﻷﻛﻞ‪ ،‬ﻓﻼ ﻳﺄﻛﻞ ﺇﻻ ﻣﺎ ﻳﻌﻠﻢ ﺃﻧﻪ ﺣﻼﻝ‪ ،‬ﲟﺎ ﻳﻌﻠﻢ ﺃﻧﻪ ﻃﻴﺐ‪ ،‬ﻓﻬﺬﺍ ﻟﻪ‬
‫ﺃﺛﺮ ﰲ ﺭﺿﺎ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻦ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻗﺒﻮﻟﻪ ﻟﺼﻼﺗﻪ ﻭﺻﻴﺎﻣﻪ‪ ،‬ﻭﻗﺒﻮﻟﻪ ﻷﻋﻤﺎﻟﻪ ﻛﻠﻬﺎ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻗﻮﻟﻪ ﰲ ﺁﺧﺮﻩ‪  :‬ﻓﺄﱏ ﻳﺴﺘﺠﺎﺏ ﻟﺬﻟﻚ ‪" ‬ﺃﱏ ﻳﺴﺘﺠﺎﺏ ﻟﺬﻟﻚ"‪ :‬ﻳﻌﲏ ﻋﺠﻴﺐ ﻭﺑﻌﻴﺪ ﺃﻥ ﻳﺴﺘﺠﺎﺏ ﻟﻪ‪،‬‬
‫ﻭﻗﺪ ﻳﺴﺘﺠﺎﺏ ﻟﻪ‪ ،‬ﻗﺪ ﻳﺴﺘﺠﺎﺏ ﻟﻪ ﻟﻌﺎﺭﺽ ﺁﺧﺮ‪ ، ،‬ﺻﺎﺩﻓﻪ ﺍﺿﻄﺮﺍﺭ‪ ،‬ﻭﺷﺪﺓ ﺇﳊﺎﺡ‪ ،‬ﻭﺣﺎﺟﺔ ﻣﺎﺳﺔ‪ ،‬ﻓﻬﺬﻩ‬
‫‪             ‬‬ ‫ﻳ‪‬ﻌ‪‬ﻄﹶﻰ ﻣﻌﻬﺎ ﺣﱴ ﺍﻟﻜﺎﻓﺮ‬
‫‪.     ‬‬
‫ﻓﺎﳌﺸﺮﻙ ﻗﺪ ﻳﺴﺘﺠﺎﺏ ﻟﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳌﺆﻣﻦ ﺍﻟﻌﺎﺻﻲ ﺍﻟﺬﻱ ﺃﻛﻞ ﺍﳊﺮﺍﻡ ﻗﺪ ﻳﺴﺘﺠﺎﺏ ﻟﻪ‪ ،‬ﻟﻜﻦ ﰲ ﺣﺎﻻﺕ‬
‫ﻗﻠﻴﻠﺔ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻬﺎ ﺣﺎﻟﺔ ﺍﺿﻄﺮﺍﺭ‪ ،‬ﺃﻭ ﺷﻔﻊ ﻟﻪ ﻏﲑﻩ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﻣ‪‬ﺠﺎﺏ ﺍﻟﺪﻋﻮﺓ ﻓﺄﹶﻣ‪‬ﻦ‪ ‬ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻣﺎ‬
‫ﺷﺎﺑﻪ ﺫﻟﻚ ﻣﻦ ﺍﻻﺳﺘﺜﻨﺎﺀﺍﺕ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‬

‫ﺩﻉ ﻣﺎ ﻳﺮﻳﺒﻚ ﺇﱃ ﻣﺎ ﻻ ﻳﺮﻳﺒﻚ‬

‫ﻭﻋﻦ ﺃﰊ ﳏﻤﺪ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺳﺒﻂ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺭﳛﺎﻧﺘﻪ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﻗﺎﻝ‪:‬‬
‫ﺣﻔﻈﺖ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪  ‬ﺩﻉ ﻣﺎ ﻳﺮﻳﺒﻚ ﺇﱃ ﻣﺎ ﻻ ﻳﺮﻳﺒﻚ ‪ ‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪:‬‬
‫ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻈﻴﻢ ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻮ ﰲ ﺍﳌﻌﲎ ﻗﺮﻳﺐ ﻣﻦ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﰲ ﺣﺪﻳﺚ ﺍﻟﻨﻌﻤﺎﻥ‬
‫ﺑﻦ ﺑﺸﲑ‪  :‬ﻓﻤﻦ ﺗﺮﻙ ﺍﻟﺸﺒﻬﺎﺕ ﻓﻘﺪ ﺍﺳﺘﱪﺃ ﻟﺪﻳﻨﻪ ﻭﻋﺮﺿﻪ‪ ،‬ﻭﻣﻦ ﻭﻗﻊ ﰲ ﺍﻟﺸﺒﻬﺎﺕ ﻭﻗﻊ ﰲ ﺍﳊﺮﺍﻡ ‪. ‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺎﻝ ﻓﻴﻪ ﺍﳊﺴﻦ ‪ ‬ﺣﻔﻈﺖ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪  ‬ﺩﻉ ﻣﺎ ﻳ‪‬ﺮﻳﺒﻚ ﺇﱃ ﻣﺎ ﻻ ﻳﺮﻳﺒﻚ ‪. ‬‬
‫ﻭﻫﺬﺍ ﺃﻣﺮ‪ ،‬ﻭﻗﻮﻟﻪ‪  :‬ﻳ‪‬ﺮﻳﺒﻚ ‪ ‬ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﳚﻮﺯ ﻳ‪‬ﺮﻳﺒﻚ ﺑﺎﻟﻀﻢ‪ ،‬ﻟﻜﻦ ﺍﻟﻔﺘﺢ ﺃﻓﺼﺢ ﻭﺃﺷﻬﺮ‪.‬‬
‫ﻳﻌﲏ‪ :‬ﻣﺎ ﺗﺸﻚ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺗﻄﻤﺌﻦ ﻟﻪ‪ ،‬ﻭﲣﺎﻑ ﻣﻨﻪ؛ ﻷﻥ ﺍﻟﺮ‪‬ﻳﺐ ﻫﻮ ﺍﻟﺸﻚ ﻭﻋﺪﻡ‬ ‫‪‬‬ ‫ﺩﻉ ﻣﺎ ﻳﺮﻳﺒﻚ‬ ‫‪‬‬

‫ﺍﻟﻄﻤﺄﻧﻴﻨﺔ‪ ،‬ﻭﻣﺎ ﳜﺎﻑ ﻣﻨﻪ ﻣﻦ ﻳﺄﺗﻴﻪ ﻓﻼ ﻳﺪﺭﻱ ﻫﻞ ﻫﻮ ﻟﻪ ﺃﻡ ﻋﻠﻴﻪ؟‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺩﻉ ﻣﺎ ﻳﺮﻳﺒﻚ ‪ ‬ﻳﻌﲏ‪ :‬ﺇﺫﺍ ﺃﺗﺎﻙ ﺃﻣﺮ ﻓﻴﻪ ﻋﺪﻡ ﻃﻤﺄﻧﻴﻨﺔ ﻟﻚ‪ ،‬ﺃﻭ ﺃﻧﺖ ﺇﺫﺍ ﺃﻗﺒﻠﺖ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺇﺫﺍ ﺃﺭﺩﺕ‬ ‫‪‬‬

‫ﻋﻤﻠﻪ‪ ،‬ﺍﺳﺘﺮﺑﺖ ﻣﻨﻪ‪ ،‬ﻭﺻﺮﺕ ﰲ ﺧﻮﻑ ﺃﻥ ﻳﻜﻮﻥ ﺣﺮﺍﻣﺎ‪ ،‬ﻓﺪﻋﻪ ﺇﱃ ﺷﻲﺀ ﻻ ﻳﺮﻳﺒﻚ؛ ﻷﻥ ﺍﻻﺳﺘﱪﺍﺀ ﻣﺄﻣﻮﺭ‬
‫ﺑﻪ‪ ،‬ﻓﺘﺮﻙ ﺍﳌﺸﺘﺒﻬﺎﺕ ﺇﱃ ﺍﻟﻴﻘﲔ ﻫﺬﺍ ﺃﺻﻞ ﻋﺎﻡ‪ ،‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻝ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﻈﻴﻤﺔ‪ :‬ﺃﻥ ﺍﳌﺮﺀ‬
‫ﻳﺒﺤﺚ ﻋﻦ ﺍﻟﻴﻘﲔ؛ ﻷﻥ ﻓﻴﻪ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ‪ ،‬ﻭﺇﺫﺍ ﺣﺼﻞ ﻟﻪ ﺍﻟﻴﻘﲔ ﺳﻴﺪﻉ ﻣﺎ ﺷﻚ ﻓﻴﻪ‪.‬‬
‫ﻓﻤﺜﻼ‪ :‬ﺇﺫﺍ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ ﰲ ﺃﻣﺮ ﻣﺴﺄﻟﺔ ﻣﺎ‪ ،‬ﻫﻞ ﻫﻲ ﺣﻼﻝ ﺃﻡ ﺣﺮﺍﻡ؟ ﻓﺈﻧﻪ ﻳﺘﺮﻛﻬﺎ ﺇﱃ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﻫﻮ ﺃﻥ‬
‫ﻳﺴﺘﱪﺉ ﻟﺪﻳﻨﻪ‪ ،‬ﻓﻴﺘﺮﻙ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﺃﻭ ﺇﱃ ﻣﺎ ﻫﻮ ﺣﻼﻝ ﺑﻴﻘﲔ ﻋﻨﺪﻩ‪ ،‬ﺃﻭ ﻣﺎﻝ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﺪﻉ ﻣﺎ ﻳﺮﻳﺒﻪ ﻣﻨﻪ‪،‬‬
‫ﻭﻳﺄﰐ ﻣﺎ ﻻ ﻳﺮﻳﺒﻪ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺇﺫﺍ ﻗﻠﻨﺎ‪ :‬ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻓﻨﻌﲏ ‪‬ﺎ ﺍﻟﺸﻌﺎﺋﺮ؛ ﻷﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺇﺫﺍ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﻌﺒﺎﺩﺓ ‪-‬‬
‫ﺑﺎﻹﻓﺮﺍﺩ‪ -‬ﺃﺭﺍﺩﻭﺍ ﻣﻨﻬﺎ ﻣﺎ ﻳﺪﺧﻞ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻌﺒﺎﺩﺓ‪" :‬ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ ‪ " ..‬ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺍﻟﻌﺒﺎﺩﺍﺕ ‪-‬ﺑﺎﳉﻤﻊ‪ -‬ﻓﲑﻳﺪﻭﻥ ‪‬ﺎ ﺍﻟﺸﻌﺎﺋﺮ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺼﻴﺎﻡ‪ ،‬ﻭﺍﳊﺞ‪ ،‬ﻭﺍﳉﻬﺎﺩ‪،‬‬
‫ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ .‬ﻓﻔﺮﻕ ﻣﺎ ﺑﲔ ﺍﻹﻓﺮﺍﺩ ﻭﺍﳉﻤﻊ‪ ،‬ﻛﻤﺎ ﻓﺮﻗﻮﺍ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻭﻧﻈﺎﺋﺮ ﺫﻟﻚ‪.‬‬
‫ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻳﺄﰐ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﺇﺫﺍ ﻃﺮﺃ ﺍﻟﺸﻚ ﻋﻠﻴﻪ ﻓﻼ ﻳﺪﻉ ﻫﺬﺍ ﺍﻟﻴﻘﲔ ﻟﺸﻚ ﻃﺮﺃ؛ ﻷﻥ ﺍﻟﻴﻘﲔ ﻻ‬
‫ﻳﺮﻳﺒﻪ‪ ،‬ﻭﻣﺎ ﻭﻗﻊ ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﻚ ﻫﺬﺍ ﻳﺮﻳﺒﻪ‪ ،‬ﻭﻻ ﻳﻄﻤﺌﻦ ﺇﻟﻴﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ ‪-‬ﻣﺜﻼ‪ -‬ﰲ ﺍﻟﺼﻼﺓ ﻫﻞ ﺃﺣﺪﺙ ‪ ،‬ﺃﻡ ﱂ ﳛﺪﺙ ؟ ﻫﻞ ﺧﺮﺝ ﻣﻦ ﺷﻲﺀ‪ ،‬ﺃﻡ ﱂ ﳜﺮﺝ ﻣﻨﻪ‬
‫ﺷﻲﺀ ؟ ﻓﻴﺒﲏ ﻋﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻻ ﻳﺮﻳﺒﻪ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﺩﺧﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻃﻬﺎﺭﺓ‪ ،‬ﻣﺘﻴﻘﻦ ﻣﻨﻬﺎ‪ ،‬ﻓﻴﺒﲏ ﻋﻠﻰ‬
‫ﺍﻷﺻﻞ‪ ،‬ﻭﻳﺪﻉ ﻣﺎ ﻃﺮﺃ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺸﻚ ﺇﱃ ﺍﻟﻴﻘﲔ‪ ،‬ﻛﺎﻥ ﻣﺘﻄﻬﺮﺍ ﻓﺸﻚ‪ ‬ﻫﻞ ﺃﺣﺪﺙ ﺃﻡ ﻻ؟ ﻳﺒﲏ ﻋﻠﻰ ﺍﻷﺻﻞ‪،‬‬
‫ﻭﻳﺪﻉ ﺍﻟﺸﻚ‪.‬‬
‫ﻭﻫﺬﺍ ﺃﺻﻞ ﻋﻈﻴﻢ ‪-‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ‪ -‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﻋﻈﻴﻢ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ﻛﻤﺎ ﻣ‪‬ﺮ‪ ‬ﻣﻌﻨﺎ ﰲ‬
‫ﺣﺪﻳﺚ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺍﻟﺒﺸﲑ‪ ،‬ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﺗﺮﻙ ﲨﻴﻊ ﻣﺎ ﻳﺮﻳﺐ ﺍﳌﺴﻠﻢ ﺇﱃ ﺷﻲﺀ ﻳﺘﻴﻘﻦ ﻣﻦ ﺟﻮﺍﺯﻩ‪ ،‬ﻭﺃﻻ ﻳﻠﺤﻘﻪ‬
‫ﺑﻪ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻠﺤﻘﻪ ﺑﻪ ﺇﰒ‪ ،‬ﺃﻭ ﺷﻲﺀ ﰲ ﺩﻳﻨﻪ ﺃﻭ ﻋﺮﺿﻪ‪.‬‬
‫ﳍﺬﺍ ﺟﺎﺀ ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪-‬ﺭﲪﻪ ﺍﷲ‪" :-‬ﺩ‪‬ﻉ‪ ‬ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻳﺮﻳﺒﻚ ‪-‬‬
‫ﻳﻌﲏ‪ :‬ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻳﺮﻳﺒﻚ‪ -‬ﺇﱃ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﻻ ﺗﺮﻳﺒﻚ"‪.‬‬

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‫ﻳﻌﲏ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺃﻥ ﺍﻟﺬﻱ ﻳﺮﻳﺐ ﻗﻠﻴﻞ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﻳﺮﻳﺐ ﺍﳌﺮﺀ ‪-‬ﺳﻮﺍﺀ ﰲ ﺍﻷﻗﻮﺍﻝ ﺃﻭ ﰲ‬
‫ﺍﻷﻋﻤﺎﻝ ﺃﻭ ﰲ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪ -‬ﻫﺬﺍ ﻛﺜﲑ ﻭﷲ ﺍﳊﻤﺪ‪ ،‬ﻓﺎﻟﺬﻱ ﻳﺮﻳﺐ ﺍﺗﺮﻛﻪ‪ ،‬ﺍﻟﺬﻱ ﻳﺮﻳﺒﻚ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﺍﻟﺬﻱ‬
‫ﻳﺮﻳﺒﻚ ﻣﻦ ﺍﻟﻘﻮﻝ‪ ،‬ﺍﻟﺬﻱ ﻳﺮﻳﺒﻚ ﻣﻦ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﺍﻟﺬﻱ ﻳﺮﻳﺒﻚ ﻣﻦ ﺍﻟﻌﻼﻗﺎﺕ‪ ،‬ﺍﻟﺬﻱ ﻳﺮﻳﺒﻚ ﻣﻦ ﺍﻟﻈﻦ‪.‬‬
‫ﻛﻞ ﻣﺎ ﻳﺮﻳﺒﻚ‪ ،‬ﲣﺎﻑ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺗﻄﻤﺌﻦ ﺇﻟﻴﻪ‪ ،‬ﻓﺪﻋﻪ ﻭﺍﺗﺮﻛﻪ ﺇﱃ ﺃﻣﺮ ﻻ ﻳﺮﻳﺒﻚ‪ ،‬ﻭﻫﻮ ﻛﺜﲑ ﻭﷲ ﺍﳊﻤﺪ ‪.‬‬
‫ﻓﻬﺬﺍ ﻓﻴﻪ ﻃﻠﺐ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﺇﱃ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺘﻴﻘﻨﺔ‪ ،‬ﻭﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﺎﳊﺪﻳﺚ ﻟﻪ ﺗﻜﻤﻠﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻓﺈﻥ ﺍﳋﲑ ﻃﻤﺄﻧﻴﻨﺔ‪ ،‬ﻭﺇﻥ ﺍﻟﻜﺬﺏ ﺭﻳﺒﺔ ‪. ‬‬
‫‪ ‬ﻓﺈﻥ ﺍﻟﺼﺪﻕ ﻃﻤﺄﻧﻴﻨﺔ‪ ،‬ﺃﻭ ﺇﻥ ﺍﳋﲑ ﻃﻤﺄﻧﻴﻨﺔ‪ ،‬ﻭﺇﻥ ﺍﻟﻜﺬﺏ ﺭﻳﺒﺔ ‪ ‬ﻳﻌﲏ‪ :‬ﰲ ﺗﻜﻤﻠﺔ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻣﺎ ﻓﻴﻪ ﺧﲑ ﺗﻄﻤﺌﻦ ﻟﻪ ﻧﻔﺲ ﺍﳌﺆﻣﻦ‪ ،‬ﻓﺄﻧﺖ ﺗﺄﰐ ﺇﱃ ﻣﺎ ﺗﺘﻠﻔﻆ ﺑﻪ ﻣﻦ ﺃﻗﻮﺍﻝ‪،‬‬
‫ﻓﺘﺰ‪‬ﺎ ‪‬ﺬﺍ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻣﺎ ﺗﺄﺗﻴﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﻓﺘﺰ‪‬ﺎ ‪‬ﺬﺍ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻭﺍﻟﻌﺠﺐ ﳑﻦ ﻳﺘﻜﻠﻢ ﺑﺸﻲﺀ ﻭﻫﻮ ﺑﺪﺍﺧﻠﻪ ﻏﲑ‬
‫ﻣﺮﺗﺎﺡ ﻟﻪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻳﻐﺸﺎﻩ‪ ،‬ﻓﻬﺬﺍ ﳐﺎﻟﻒ ﳍﺬﺍ ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﻛﺬﻟﻚ ﺃﻋﻤﺎﻝ ﻻ ﻳﺮﺗﺎﺡ ﳍﺎ‪ ،‬ﺃﻭ ﺻﺤﺒﺔ ﻻ ﻳﺮﺗﺎﺡ ﳍﺎ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻳﺄﺗﻴﻬﺎ ﻭﻫﻮ ﻏﲑ ﻣﻄﻤﺌﻦ ﻟﺬﻟﻚ‪ ،‬ﻭﻫﺬﺍ‬
‫‪-‬ﻻ ﺷﻚ‪ -‬ﺃﻧﻪ ﳐﺎﻟﻔﺔ ﳍﺬﻩ ﺍﻟﻮﺻﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ‪  :‬ﺩﻉ ﻣﺎ ﻳﺮﻳﺒﻚ ﺇﱃ ﻣﺎ ﻻ ﻳﺮﻳﺒﻚ ‪ ‬ﻭﻫﺬﺍ ﺗﻮﺟﻴﻪ ﻧﺒﻮﻱ ﻋﻈﻴﻢ‬
‫ﺍﻟﻔﺎﺋﺪﺓ ﻋﻈﻴﻢ ﺍﻟﻌﺎﺋﺪﺓ ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﻳﺴﺘﻌﻤﻠﻮﻥ ﻫﺬﺍ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﻞﹲ ﰲ ﺍﻟﻮﺭﻉ ‪ ،‬ﺃﺻﻞﹲ ﰲ ﺗﺮﻙ ﺍﳌﺸﺘﺒﻬﺎﺕ‪ ،‬ﺃﺻﻞ ﰲ ﺍﻟﺘ‪‬ﺨ‪‬ﻮ‪‬ﻑ ﻣﻦ ﺃﻱ ﻧﻮﻉ ﻣﻦ ﺍﳊﺮﺍﻡ‪.‬‬
‫ﻭﺍﻟﻮﺭﻉ ﺳﻬﻞ‪ ،‬ﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ‪-‬ﺃﻇﻨﻪ ﺣﺴﺎﻥ ﺑﻦ ﺃﰊ ﺳﻨﺎﻥ‪ -‬ﻗﺎﻝ‪" :‬ﺇﺫﺍ ﺃﺗﺎﱐ ﺃﻣﺮ ﻭﻓﻴﻪ ﺭﻳﺒﺔ‬
‫ﺗﺮﻛﺘﻪ‪ ،‬ﻭﻣﺎ ﺃﺳﻬﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻨﻔﺲ"‪.‬‬
‫ﻭﻫﺬﺍ ‪-‬ﻭﻻ ﺷﻚ‪ -‬ﻋﻨﺪ ﻧﻔﺲ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﺃﺧﺒﺖ ﻟﺮﺑﻪ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺃﺗﺎﻩ ﻣﺎ ﻳﺮﻳﺒﻪ ﻳﺘﺮﻛﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﰲ ﺫﻟﻚ‬
‫ﺭﺍﺣﺔ ﺍﻟﻨﻔﺲ ﻭﻃﻤﺄﻧﻴﻨﺔ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻭﺍﺿﺢ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﻣ‪‬ﻦ ﺣ‪‬ﺴ‪‬ﻦﹺ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺗﺮﻛﻪ ﻣﺎ ﻻ ﻳ‪‬ﻌﻨﻴﻪ‬

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‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪  :‬ﻣ‪‬ﻦ ﺣ‪‬ﺴ‪‬ﻦﹺ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺗﺮﻛﻪ ﻣﺎ ﻻ ﻳ‪‬ﻌﻨﻴﻪ ‪ ‬ﺣﺪﻳﺚ ﺣﺴﻦ ‪،‬‬
‫ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻩ ﻫﻜﺬﺍ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱵ ﻗﺎﻝ ﻓﻴﻬﺎ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪-‬ﻣﻨﻬﻢ ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ‬
‫ﺍﻟﻘﲑﻭﺍﱐ ﺍﳌﺎﻟﻜﻲ ﺍﳌﻌﺮﻭﻑ‪ :-‬ﺇﻧﻪ ﺃﺣﺪ ﺃﺣﺎﺩﻳﺚ ﺃﺭﺑﻌﺔ ﻫﻲ ﺃﺻﻮﻝ ﺍﻷﺩﺏ ﰲ ﺍﻟﺴﻨﺔ؛ ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﻣﻦ‬
‫ﺍﻷﺻﻮﻝ ﰲ ﺍﻵﺩﺍﺏ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻟﻜﻢ ﰲ ﺃﻭﻝ ﻫﺬﻩ ﺍﻟﺪﺭﻭﺱ ﺃﻥ ﺍﻟﻨﻮﻭﻱ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺍﺧﺘﺎﺭ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﻛﻠﻴﺔ ﰲ ﺃﺑﻮﺍﺏ ﳐﺘﻠﻔﺔ‪ ،‬ﰲ ﻛﻞ ﺑﺎﺏ ﺃﺻﻞ ﻣﻦ ﺍﻷﺻﻮﻝ ﻓﻴﻪ‪.‬‬
‫ﻗﺎﻝ ﻫﻨﺎ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪  ‬ﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺗﺮﻛﻪ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ ‪. ‬‬
‫‪ ‬ﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ‪" ‬ﻣﻦ" ﻫﻨﺎ‪ :‬ﺗﺒﻌﻴﻀﻴﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﺗﺮﻙ ﻣﺎ ﻻ ﻳﻌﲏ‪ ،‬ﻭﺑﻌﺾ ﻣﺎ ﳛﺼﻞ ﺑﻪ ﺇﺣﺴﺎﻥ‬
‫ﺍﻹﺳﻼﻡ‪.‬‬

‫‪‬‬
‫ﻣﻦ ﻫﻨﺎ ﺗﺒﻌﻴﻀﻴﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺗﺮﻙ ﻣﺎ ﻻ ﻳﻌﲏ‪ :‬ﻫﻮ ﺑﻌﺾ ﻣﺎ ﳛﺼﻞ ﺑﻪ‬ ‫‪‬‬ ‫ﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ‬ ‫‪‬‬

‫ﺇﺣﺴﺎﻥ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺣﺴﻦ ﺍﻹﺳﻼﻡ ﻳﻌﲏ‪  :‬ﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺗﺮﻛﻪ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ ‪ ‬ﺑﻌﺾ ﻣﺎ ﺑﻪ ﺣ‪‬ﺴ‪‬ﻦ‬
‫ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺗﺮﻙ ﻣﺎ ﻻ ﻳﻌﲏ ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻣﻦ ﺍﻟﻠﻐﺔ ‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻨﺎ‪  :‬ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ‪ ‬ﺣﺴﻦ ﺍﻹﺳﻼﻡ ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻭﻣﺸﺘﻘﺎﺗﻪ‬
‫ﰲ ﺃﺣﺎﺩﻳﺚ ﻣﺘﻌﺪﺩﺓ ﻣﻨﻬﺎ ‪-‬ﻣﺜﻼ‪ -‬ﻗﻮﻝ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺇﺫﺍ ﺃﺣﺴﻦ ﺃﺣﺪﻛﻢ ﺇﺳﻼﻣﻪ ﻛﺎﻥ‬
‫ﻟﻪ ﺑﻜﻞ ﺣﺴﻨﺔ ﻳﻌﻤﻠﻬﺎ ﻋﺸﺮ ﺣﺴﻨﺎﺕ ﺇﱃ ﺳﺒﻌﻤﺎﺋﺔ ﺿﻌﻒ ‪ ،‬ﻭﺇﺫﺍ ﻋﻤﻞ ﺑﺎﻟﺴﻴﺌﺔ ﻛﺎﻧﺖ ﺍﻟﺴﻴﺌﺔ ﲟﺜﻠﻬﺎ ‪ ‬ﻭﻟﻪ‬
‫ﺃﻟﻔﺎﻅ ﺃﹸﺧ‪‬ﺮ ‪ ،‬ﻓﺪﻝ ﻫﺬﺍ ﻭﻏﲑﻩ ﻋﻠﻰ ﺃﻥ ﺇﺣﺴﺎﻥ ﺍﻹﺳﻼﻡ ﻣﺮﺗﺒﺔ ﻋﻈﻴﻤﺔ ‪ ،‬ﻭﻓﻴﻬﺎ ﻓﻀﻞ ﻋﻈﻴﻢ ‪.‬‬
‫ﻭﺇﺣﺴﺎﻥ ﺍﻹﺳﻼﻡ ﳑﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪- :‬‬
‫ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺇﺣﺴﺎﻥ ﺍﻹﺳﻼﻡ‪ :‬ﺃﻥ ﻳﺄﰐ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ‪ ،‬ﻭﺃﻥ ﻳﻨﺘﻬﻲ ﻋﻦ ﺍﶈﺮﻣﺎﺕ ‪ ،‬ﻭﻫﻲ ﻣﺮﺗﺒﺔ‬
‫‪      ‬‬ ‫ﺍﳌﻘﺘﺼﺪﻳﻦ ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﺑﻘﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪              ‬ﻓﺎﳌﻘﺘﺼﺪ ﻫﻮ‪:‬‬

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‫ﺍﻟﺬﻱ ﻳﺄﰐ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ‪ ،‬ﻭﻳﺘﺮﻙ ﺍﶈﺮﻣﺎﺕ ‪ ،‬ﻭﳚﻌﻞ ﻣﻊ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺑﻌﺾ ﺍﻟﻨﻮﺍﻓﻞ ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍﶈﺴﻦ ﻹﺳﻼﻣﻪ‬
‫ﻫﻢ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻟﺬﻳﻦ ﻳﺄﺗﻮﻥ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﻭﺑﻌﺾ ﺍﻟﻨﻮﺍﻓﻞ ‪ ،‬ﻭﻳﺪﻋﻮﻥ ﺍﶈﺮﻣﺎﺕ ﲨﻴﻌﺎ ‪ ،‬ﻓﻤﻦ‬
‫ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻘﺪ ﺣﺴﻦ ﺇﺳﻼﻣﻪ ‪.‬‬
‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺇﻥ ﺇﺣﺴﺎﻥ ﺍﻹﺳﻼﻡ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺭﺗﺒﺔ ﺍﻹﺣﺴﺎﻥ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﺟﺎﺀﺕ ﰲ‬
‫ﺣﺪﻳﺚ ﺟﱪﻳﻞ ﺍﳌﻌﺮﻭﻑ ‪ ‬ﻗﺎﻝ‪ :‬ﻓﺄﺧﱪﱐ ﻋﻦ ﺍﻹﺣﺴﺎﻥ ﻗﺎﻝ‪ :‬ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ ‪ ،‬ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ‬
‫ﻓﺈﻧﻪ ﻳﺮﺍﻙ ‪ ‬ﻓﺎﻟﺬﻱ ﳛﺴﻦ ﺇﺳﻼﻣﻪ ﻫﻮ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻹﺣﺴﺎﻥ ‪ ،‬ﺇﻣﺎ ﻋﻠﻰ ﺩﺭﺟﺘﻬﺎ ﺍﻷﻭﱃ‪ :‬ﺩﺭﺟﺔ‬
‫ﺍﳌﺮﺍﻗﺒﺔ ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻛﻤﺎﳍﺎ ﻭﻫﻮ‪ :‬ﺩﺭﺟﺔ ﺍﳌﺸﺎﻫﺪﺓ ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﻇﺎﻫﺮ ﰲ ﺍﻟﻜﻤﺎﻝ ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﻇﺎﻫﺮﺍ ﰲ ﻛﻞ ﺍﳌﺮﺍﺗﺐ ؛ ﻭﳍﺬﺍ ﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ‪-‬ﺃﻳﻀﺎ‪-‬‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺇﻥ ﺇﺣﺴﺎﻥ ﺍﻹﺳﻼﻡ ﻟﻴﺲ ﻣﺮﺗﺒﺔ ﻭﺍﺣﺪﺓ ﺑﻞ ﺍﻟﻨﺎﺱ ﳐﺘﻠﻔﻮﻥ ﻓﻴﻬﺎ ‪ ،‬ﻓﺒﻘﺪﺭ ﺇﺣﺴﺎﻥ ﺍﻹﺳﻼﻡ‬
‫ﻳﻜﻮﻥ ﻟﻪ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺜﻮﺍﺏ ﺍﻟﺬﻱ ﺃﻋﻄﻴﻪ ﻣﻦ ﺃﺣﺴﻦ ﺇﺳﻼﻣﻪ ‪.‬‬
‫ﻓﻤﺜﻼ‪ :‬ﰲ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺇﺫﺍ ﺃﺣﺴﻦ ﺃﺣﺪﻛﻢ ﺇﺳﻼﻣﻪ ﻛﺎﻥ ﻟﻪ ﺑﻜﻞ ﺣﺴﻨﺔ ﻳﻌﻤﻠﻬﺎ‬
‫ﻋﺸﺮ ﺣﺴﻨﺎﺕ ﺇﱃ ﺳﺒﻌﻤﺎﺋﺔ ﺿﻌﻒ ‪ ‬ﻗﺎﻟﻮﺍ ﻫﻨﺎ‪ :‬ﻋﺸﺮ ﺣﺴﻨﺎﺕ ﺇﱃ ﺳﺒﻌﻤﺎﺋﺔ ﺿﻌﻒ ‪ ،‬ﻋﺸﺮ ﺣﺴﻨﺎﺕ ﻟﻜﻞ‬
‫ﻣﻦ ﺃﺣﺴﻦ ﺍﻹﺳﻼﻡ ‪ ،‬ﻳﻌﲏ‪ :‬ﳌﻦ ﻛﺎﻥ ﻟﻪ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺣﺴﻦ ﻣﻨﻪ ﻓﺈﻧﻪ ﻳﺒﺪﺃ ﻣﻦ ﻋﺸﺮ ﺃﺿﻌﺎﻑ ﻟﻠﺤﺴﻨﺔ ﻳﻌﲏ‬
‫ﺗﻜﺘﺐ ﻟﻪ ﺍﳊﺴﻨﺔ ﺑﻌﺸﺮ ﺃﻣﺜﺎﳍﺎ ﺇﱃ ﺳﺒﻌﻤﺎﺋﺔ ﺿﻌﻒ ‪ ،‬ﻫﺬﺍ ﲝﺴﺐ ﺩﺭﺟﺘﻪ ﰲ ﺇﺣﺴﺎﻥ ﺍﻹﺳﻼﻡ ‪.‬‬
‫ﻓﺪﻝ ﺗﻨﻮﻉ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺗﻨﻮﻉ ﺍﻹﺣﺴﺎﻥ ‪ ،‬ﻳﻌﲏ ﺃﻥ ﺩﺭﺟﺔ ﺍﻹﺣﺴﺎﻥ ﲣﺘﻠﻒ ‪ ،‬ﻭﺃﻫﻞ ﺇﺣﺴﺎﻥ ﺍﻹﺳﻼﻡ ﻓﻴﻪ‬
‫ﻣﺘﻔﺎﻭﺗﻮﻥ ﻟﺘﻔﺎﻭﺕ ﺍﻟﻔﻀﻞ ﻭﺍﳌﺮﺗﺒﺔ ﻭﺍﻷﺟﺮ ﻋﻠﻰ ﺫﻟﻚ ﻓﻘﺎﻝ‪" :‬ﺇﱃ ﺳﺒﻌﻤﺎﺋﺔ ﺿﻌﻒ" ‪ ،‬ﻓﻤﻦ ﺃﺳﺒﺎﺏ ﻣﺰﻳﺪﻫﺎ‬
‫ﺇﱃ ﺳﺒﻌﻤﺎﺋﺔ ﺿﻌﻒ ﺃﻥ ﻳﻜﻮﻥ ﺇﺣﺴﺎﻧﻪ ﻟﻺﺳﻼﻡ ﻋﻈﻴﻤﺎ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﻩ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ‪ :‬ﺇﻥ‬
‫‪  ‬‬ ‫ﺍﳊﺴﻨﺔ ﺑﻌﺸﺮ ﺃﻣﺜﺎﳍﺎ ﻟﻜﻞ ﺃﺣﺪ ‪ .‬ﻳﻌﲏ‪ :‬ﻟﻜﻞ ﻣﺴﻠﻢ ﰲ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺁﺧﺮ ﺍﻷﻧﻌﺎﻡ‪:‬‬
‫ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻟﻜﻞ ﺃﺣﺪ ‪ ،‬ﺃﻣﺎ ﻣﻦ ﺃﺣﺴﻦ ﺇﺳﻼﻣﻪ ﻓﺈﻧﻪ ﰲ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ‬ ‫‪     ‬‬

‫‪           ‬ﻭﻫﺬﺍ ﺗﻘﺮﻳﺮ ﺻﺤﻴﺢ ‪،‬‬ ‫‪‬‬ ‫ﻭﻋﻼ‪:-‬‬
‫ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﰲ ﺇﺣﺴﺎﻥ ﺍﻹﺳﻼﻡ ﻣﺮﺍﺗﺐ ‪.‬‬

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‫ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺸﻜﻠﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﻟﻮ ﺭﺍﺟﻌﺖ ﰲ ﺍﻟﺸﺮﻭﺡ ‪ ،‬ﻭﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﺸﻜﻠﺔ ‪ ،‬ﻟﻜﻦ ﻛﻼﻡ ﺃﻫﻞ‬
‫ﺍﻟﺘﺤﻘﻴﻖ ﺍﻟﺬﻳﻦ ﻗﺮﺭﻭﺍ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﻴﻨﻮﺍ ﺃﻥ ﺇﺣﺴﺎﻥ ﺍﻹﺳﻼﻡ ﻟﻪ ﻣﺮﺍﺗﺐ ‪ ،‬ﻳﻌﲏ‪ :‬ﻟﻴﺲ ﻣﺮﺗﺒﺔ ﻭﺍﺣﺪﺓ ‪ ،‬ﻭﺃﻥ‬
‫‪‬‬ ‫ﺃﻫﻞ ﺍﳌﻌﺼﻴﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﻦ ﻇﻠﻢ ﻧﻔﺴﻪ ‪ ،‬ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺇﺣﺴﺎﻥ ﺍﻹﺳﻼﻡ ﻓﻘﺎﻝ‪  :‬ﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ‬
‫ﻳﻌﲏ‪ :‬ﻫﺬﺍ ﺍﻟﻔﻌﻞ ‪ ،‬ﻭﻫﻮ ﺗﺮﻙ ﻣﺎ ﻻ ﻳﻌﲏ ﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻣﻪ ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﰲ ﺍﳌﺮﺗﺒﺘﲔ ﲨﻴﻌﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻱ ﻳﺄﰐ‬
‫ﺍﻟﻄﺎﻋﺎﺕ ‪ ،‬ﻭﻳﺒﺘﻌﺪ ﻋﻦ ﺍﶈﺮﻣﺎﺕ ﻓﺈﻧﻪ ﻣﻨﺸﻐﻞ ﺑﻄﺎﻋﺔ ﺭﺑﻪ ﻋﻦ ﺃﻥ ﻳﺘﻜﻠﻒ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﻹﺣﺴﺎﻥ ﰲ ﻣﻘﺎﻡ ﺍﳌﺮﺍﻗﺒﺔ ‪ ،‬ﺃﻭ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻨﻬﺎ ‪ ،‬ﻭﻫﻮ ﻣﺸﺎﻫﺪﺓ ﺁﺛﺎﺭ ﺍﻟﻌﺼﻤﺔ ﻭﺍﻟﺼﻔﺎﺕ‬
‫ﰲ ﺧﻠﻴﻘﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﻬﺆﻻﺀ ﻣﻨﺸﻐﻠﻮﻥ ﺑﺈﺣﺴﺎﻥ ﺍﻟﻌﻤﻞ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﻫﻢ ﻓﻴﻤﺎ ﻻ‬
‫ﻳﻌﻨﻴﻬﻢ ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﻤﺎ ﻣﻌﲎ ﻗﻮﻟﻪ‪  :‬ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ ‪ ‬؟ ﻣﺎ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﲏ ﻭﺍﻟﺬﻱ ﻻ ﻳﻌﲏ ؟ ﺍﻟﻌﻨﺎﻳﺔ ﰲ ﺍﻟﻠﻐﺔ‪:‬‬
‫ﺷﺪﺓ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺸﻲﺀ ‪ ،‬ﺃﻭ ﺍﻟﺸﻲﺀ ﺍﳌﻬﻢ ﺍﻟﺬﻱ ﻳ‪‬ﻬ‪‬ﺘ‪‬ﻢ ﺑﻪ ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﻳﻌﲏ ﻭﻟﻴﺲ ﱄ ﺑﻪ ﻋﻨﺎﻳﺔ ﻫﻮ ﺍﻟﺸﻲﺀ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﻨﻔﻊ ﺍﳌﻌﺘﲏ ﺑﻪ ‪ ،‬ﻳﻌﲏ‪ :‬ﻻ ﻳﻨﻔﻊ ﺍﳌﺘﻮﺟﻪ ﺇﻟﻴﻪ ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺑﻪ ﻣﺼﻠﺤﺔ ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺃﻣﻮﺭ ﺍﻟﺸﺮﻉ‬
‫ﺍﳌﺴﻠﻢ ﻟﻪ ‪‬ﺎ ﻋﻨﺎﻳﺔ ‪ ،‬ﻭﺃﻥ ﻓﻘﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻟﻪ ﺑﻪ ﻟﻜﻞ ﻣﺴﻠﻢ ﺑﻪ ﻋﻨﺎﻳﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﻓﻴﺸﺘﺪ ﺍﻫﺘﻤﺎﻣﻪ ‪‬ﺎ ‪.‬‬
‫ﻓﺈﺫﺍﹰ ﺍﻻﻫﺘﻤﺎﻡ ﲟﺎ ﻓﻴﻪ ﻓﻘﻪ ﻟﻠﻨﺼﻮﺹ ﻫﺬﺍ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ‪ ،‬ﻗﺎﻝ‪  :‬ﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻡ‬
‫ﺍﳌﺮﺀ ﺗﺮﻛﻪ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ ‪ ‬ﺑﺎﳌﻔﻬﻮﻡ ﺃﻥ ﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺍﻻﻫﺘﻤﺎﻡ ﲟﺎ ﻳﻌﻨﻴﻪ ‪ ،‬ﻣﺎ ﻻ ﻳﻌﲏ ﺍﳌﺮﺀ ﺍﳌﺴﻠﻢ ﻣﻦ‬
‫ﺍﻷﻗﻮﺍﻝ ﺍﻟﱵ ﻟﻴﺲ ﳍﺎ ﻧﻔﻊ ﻟﻪ ﰲ ﺩﻳﻨﻪ ‪ ،‬ﻭﻻ ﰲ ﺩﻧﻴﺎﻩ ﺃﻭ ﰲ ﺁﺧﺮﺗﻪ ﺃﻭ ﰲ ﺃﻭﻻﻩ ‪ ،‬ﻓﺈﻥ ﺗﺮﻛﻬﺎ ﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻡ‬
‫ﺍﳌﺮﺀ ‪ ،‬ﻭﻫﺬﺍ ﻋﺎﻡ ﻳﺸﻤﻞ ﻣﺎ ﻳﺘﺼﻞ ﺑﻔﻀﻮﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﻻ ﺗﻨﻔﻌﻪ ‪ ،‬ﻭﺑﻔﻀﻮﻝ ﺍﳌﻌﺎﻣﻼﺕ ‪ ،‬ﻭﺑﻔﻀﻮﻝ ﺍﻟﻌﻼﻗﺎﺕ‬
‫‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻓﺘﺮﻛﻪ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ ﰲ ﺩﻳﻨﻪ ﻓﺈﻧﻪ ﻫﺬﺍ ﺩﻟﻴﻞ ﺣﺴﻦ ﺇﺳﻼﻣﻪ‪.‬‬
‫ﻳﻌﲏ‪ :‬ﺩﻟﻴﻞ ﺭﻏﺒﺘﻪ ﰲ ﺍﳋﲑ؛ ﻷﻥ ﺍﻟﺘﻮﺳﻊ ‪ ،‬ﺃﻭ ﺇﺗﻴﺎﻥ ﻣﺎ ﻻ ﻳﻌﲏ ﰲ ﺍﻟﻌﻼﻗﺎﺕ ‪ ،‬ﺃﻭ ﰲ ﺍﻷﻗﻮﺍﻝ ﺃﻭ ﰲ‬
‫ﺍﻟﺴﻤﻊ … ﺇﱁ ﻫﺬﺍ ﺯﺭﻳﻌﺔ ﻷﻥ ﻳﺮﺗﻜﺐ ﺷﻴﺌﺎ ﳏﺮﻣﺎ ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻔﺮﻁ ﰲ ﻭﺍﺟﺐ ‪ ،‬ﺗﻔﻮﺗﻪ ﺭﺗﺒﺔ ﺍﳌﻘﺘﺼﺪﻳﻦ ﺍﻟﱵ‬
‫ﻫﻲ ﺃﻗﻞ ﺭﺗﺐ ﺃﻫﻞ ﺣﺴﻦ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺃﺩﺧﻞ ﺍﻟﺸﺮﺍﺡ ﺃﻳﻀﺎ ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﻭﺑ‪‬ﻴ‪‬ﻦ ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻥ ﳑﺎ ﻻ ﻳﻌﲏ ﺍﳌﺮﺀ ﺍﻟﻜﻼﻡ ﺃﻭ‬
‫ﺍﻟﺴﻤﺎﻉ ‪ ،‬ﺍﻟﻜﻼﻡ ﻧﻄﻘﺎ ﺃﻭ ﲰﺎﻉ ﺍﻟﻜﻼﻡ ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺗﺮﻙ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ ﻣﻦ ﺍﻟﻜﻼﻡ ‪،‬‬

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‫ﲰﺎﻋﺎ ﺃﻭ ﻧﻄﻘﺎ ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﺑﲔ ؛ ﻷﻥ ﺍﻟﻠﺴﺎﻥ ﻫﻮ ﻣﻮﺭﺩ ﺍﻟﺰﻟﻞ ‪ ،‬ﻭﺍﻷﺫﻥ ﺃﻳﻀﺎ ﻫﻲ ﻣﻮﺭﺩ ﺍﻟﺰﻟﻞ ‪ ،‬ﻓﺎﻟﻠﺴﺎﻥ‬
‫‪   ‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻋﺎﻣﺔ ‪ ،‬ﻓﺈﻥ‬ ‫‪       ‬‬ ‫ﻧﻄﻘﺎ ﳏﺎﺳﺐ ﻋﻠﻴﻪ ﺍﻟﻌﺒﺪ‬
‫ﺍﳌﻠﻚ ﻳﻜﺘﺐ ﻛﻞ ﺷﻲﺀ ﺣﱴ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻻ ﺗﺆﺍﺧﺬ ‪‬ﺎ ‪.‬‬
‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ‪ :‬ﻳﻜﺘﺐ ﺣﱴ ﺃﻧﲔ ﺍﳌﺮﻳﺾ ‪ ،‬ﻳﻌﲏ‪ :‬ﺣﱴ ﻣﺎ ﻻ ﻳﺆﺍﺧﺬ ﺑﻪ ﻓﺈﻧﻪ ﻳﻜﺘﺒﻪ ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ‬
‫ﺍﻟﺮﺍﺟﺢ ﰲ ﺃﻧﻪ ﻳﻜﺘﺐ ﻛﻞ ﺷﻲﺀ ‪ ،‬ﻭﻻ ﲣﺘﺺ ﻛﺘﺎﺑﺘﻪ ﲟﺎ ﻓﻴﻪ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ‪ ،‬ﻭﺫﻟﻚ ﻟﺪﻟﻴﻠﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻗﻮﻟﻪ‪" :‬ﻣﻦ ﻗﻮﻝ" ﻫﺬﻩ ﻧﻜﺮﺓ ﰲ ﺳﻴﺎﻕ ﺍﻟﻨﻔﻲ ‪ ،‬ﻭﺳﺒﻘﺘﻬﺎ ﻣﻦ ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﻨﺼﻴﺺ‬
‫‪     ‬ﻓﺄﻱ ﻗﻮﻝ‬ ‫‪‬‬ ‫ﺍﻟﺼﺮﻳﺢ ﰲ ﺍﻟﻌﻤﻮﻡ ﻳﻌﲏ‪ :‬ﺍﻟﺬﻱ ﻻ ﻳﺘﺨﻠﻒ ﻣﻌﻪ ﺷﻲﺀ ﻣﻦ ﺃﻓﺮﺍﺩﻩ ﺃﻟﺒﺘﻪ‬
‫ﻟﻔﻆ ﻓﺈﻧﻪ ﻳﻜﺘﺐ ‪.‬‬
‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺗﻘﺴﻴﻢ ﻣﺎ ﻳﻜﺘﺒﻪ ﺍﳌﻠﻚ ﺇﱃ ﺃﻧﻪ ﻳﻜﺘﺐ ﻣﺎ ﻓﻴﻪ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ‪ ،‬ﻫﺬﺍ ﻳ‪‬ﺤﺘﺎﺝ ﻟﻪ ‪ ،‬ﺃﻥ‬
‫ﻳ‪‬ﺜﺒﺖ ﺃﻥ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻳﻜﺘﺐ ﻋﻨﺪﻩ ﺍﻟﺘﻤﻴﻴﺰ ﰲ ﺍﻷﻋﻤﺎﻝ ﻣﺎ ﺑﲔ ﻣﺎ ﻓﻴﻪ ﺍﻟﺜﻮﺍﺏ ‪ ،‬ﻭﻣﺎ ﻻ ﺛﻮﺍﺏ ﻓﻴﻪ ‪ ،‬ﻭﺍﻟﺘﻤﻴﻴﺰ‬
‫ﰲ ﺍﻟﻨﻴﺎﺕ ﻭﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﺐ ﻭﺍﻷﻗﻮﺍﻝ ﺍﻟﱵ ﺗﺼﺪﺭ ﻋﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ ‪ ...‬ﻭﺇﱁ ‪.‬‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ :‬ﻭﻫﺬﺍ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﳌﻠﻚ ﻳﻌﻠﻢ ﻣﺎ ﻳﺜﺎﺏ‬
‫‪   ‬‬ ‫ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ‪ ،‬ﻭﻣﺎ ﻻ ﻳﺜﺎﺏ ﻋﻠﻴﻪ ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﻠﻚ ﻛﺎﺗﺐ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪    ‬ﺇﱁ ‪ .‬ﺩﻝ ﻫﺬﺍ‬ ‫‪           ‬‬

‫ﻋﻠﻰ ﺃﻥ ﺗﺮﻙ ﻣﺎ ﻻ ﻳﻌﲏ ﰲ ﺍﻷﻗﻮﺍﻝ ﰲ ﺍﻟﻘﻮﻝ ﻟﻔﻈﺎ ﺃﻭ ﲰﺎﻋﺎ ﺃﻥ ﻫﺬﺍ ﳑﺎ ﺗﻌﻈﻢ ﺑﻪ ﺩﺭﺟﺔ ﺍﻟﻌﺒﺪ ‪.‬‬
‫‪                 ‬‬

‫‪  ‬ﻓﻠﻬﺬﺍ ﻳﻈﻬﺮ ﻣﻦ ﺍﳊﺪﻳﺚ ﻋﻨﺪ ﻛﺜﲑﻳﻦ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ‪-‬ﻛﻤﺎ ﺫﻛﺮﺕ‪ -‬ﺍﻟﻘﻮﻝ ﺃﻭ ﺍﻟﺴﻤﺎﻉ ‪ ،‬ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﺇﺫﻥ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺃﺣﻮﺍﻝ ﻻ ﲣﺼﻚ ‪ ،‬ﺃﻭ ﻻ ﺗﻌﻨﻴﻚ ﰲ ﺩﻳﻨﻚ ‪ ،‬ﺃﻭ ﺍﳊﺮﺹ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﻷﺧﺒﺎﺭ ‪ ،‬ﺃﺧﺒﺎﺭ ﻓﻼﻥ ‪،‬‬
‫ﻭﺃﻳﺶ ﻋﻤﻞ ‪ ،‬ﻭﺃﻳﺶ ﺳﻮ‪‬ﻯ ﻭﻗﺎﻝ ﻭﻓﻌﻞ ‪ ،‬ﻭﺧﱪﻩ ﻣﻊ ﻓﻼﻥ ‪ ،‬ﻭﺃﻳﺶ ﻋﻨﺪﻙ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ‪ ،‬ﻭﺃﻳﺶ ﻗﺎﻝ ﻓﻼﻥ ‪،‬‬
‫ﻭﺍﻟﻨﺎﺱ ﺃﻳﺶ ﻋﻤﻠﻮﺍ ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬

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‫ﻓﺎﻻﻫﺘﻤﺎﻡ ‪‬ﺬﻩ ﺍﻷﺷﻴﺎﺀ ﲟﺎ ﻻ ﻳﻌﲏ ﻫﺬﺍ ﳐﺎﻟﻒ ﳌﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺣﺴﻦ ﺍﻹﺳﻼﻡ ‪ ،‬ﻓﻤﻦ ﺃﺩﻟﺔ ﺣﺴﻦ ﺍﻹﺳﻼﻡ‬
‫ﺗﺮﻙ ﻣﺎ ﻻ ﻳﻌﲏ ﻣﻦ ﻓﻀﻮﻝ ﺍﻷﻗﻮﺍﻝ ‪ ،‬ﻭﻓﻀﻮﻝ ﻣﺎ ﻳﺴﻤﻊ ‪.‬‬
‫ﻓﺈﺫﺍﹰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻵﺩﺍﺏ ﺍﻟﻌﻈﻴﻤﺔ ﻓﻴﻨﺒﻐﻲ ﻟﻨﺎ ‪-‬ﻭﺟﻮﺑﺎ‪ -‬ﺃﻥ ﳓﺮﺹ ﻋﻠﻰ ﺣﺴﻦ ﺍﻹﺳﻼﻡ ؛‬
‫ﻷﻥ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ ﻣﺎ ﻓﻴﻪ ‪ ،‬ﻭﻣﻦ ﺣﺴﻦ ﺍﻹﺳﻼﻡ ﺃﻥ ﻧﺘﺮﻙ ﻣﺎ ﻻ ﻳﻌﲏ ﻣﻦ ﺍﻟﻜﻼﻡ ﺃﻭ ﺍﻟﺴﻤﺎﻉ ‪،‬‬
‫ﺍﻟﻜﻼﻡ ‪ ،‬ﺍﻷﺳﺌﻠﺔ ﺍﻟﱵ ﻟﻴﺲ ﳍﺎ ﺩﺍﻉ ‪ ،‬ﻳﺄﰐ ﻳﺴﺘﻔﺼﻞ ﻭﺗﺎﺭﺓ ﻣﻊ ﻣﻦ ﻫﻮ ﺃﻛﱪ ﻣﻨﻪ ‪ ،‬ﺃﻭ ﻣﻦ ﻗﺪ ﳛﺮﺝ‬
‫ﺑﺎﺳﺘﻔﺼﺎﻟﻪ ‪ ،‬ﻭﺗﺪﻗﻴﻖ ﰲ ﺍﻷﺳﺌﻠﺔ ‪ ،‬ﲡﻤﻴﻊ ﺍﻷﺧﺒﺎﺭ ﻋﻦ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻫﺬﺍ ﻓﻌﻞ ‪ ،‬ﻭﻫﺬﺍ ﺗﺮﻙ ‪ ،‬ﻭﻫﺬﺍ ﺫﻫﺐ ‪،‬‬
‫ﻭﻫﺬﺍ ﺟﺎﺀ ‪ ...‬ﺇﱁ ‪.‬‬
‫ﻭﺍﻟﺘﺤﺪﺙ ‪‬ﺎ ‪ ،‬ﻭﺗﻮﺳﻴﻊ ﺫﻟﻚ ﻫﺬﺍ ﻛﻠﻪ ﻣﺬﻣﻮﻡ ‪ ،‬ﻭﻳﺴﻠﺐ ﻋﻦ ﺍﻟﻌﺒﺪ ﺣﺴﻦ ﺍﻹﺳﻼﻡ ﺇﺫﺍ ﻏﻠﺐ ﻋﻠﻴﻪ ‪،‬‬
‫ﻭﳍﺬﺍ ﻧﻘﻮﻝ‪ :‬ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺻﻴﺔ ﻋﻈﻴﻤﺔ ﰲ ﻫﺬﺍ ﺍﻷﺩﺏ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺍﳌﺼﻄﻔﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-‬‬
‫ﻓﺈﻥ ﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺃﻥ ﻳﺘﺮﻙ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ ‪ ،‬ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ ﰲ ﺩﻳﻨﻪ ‪ ،‬ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ ﰲ ﺃﻣﺮ ﺩﻧﻴﺎﻩ ‪ ،‬ﻣﺎ ﻻ‬
‫ﻳﻌﻨﻴﻪ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ‪ ،‬ﻭﳑﺎ ﻳﺴﻤﻊ ﺃﻭ ﳑﺎ ﻻ ﻳﺴﻤﻊ ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪.‬‬
‫ﻓﺈﻥ ﰲ ﻫﺬﺍ ﺍﻷﺛﺮ ﺍﻟﺼﺎﱀ ﻟﻪ ﰲ ﺻﻼﺡ ﻗﻠﺒﻪ ‪ ،‬ﻭﺻﻼﺡ ﻋﻤﻠﻪ ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﻳﺆﺗﻮﻥ ﻣﻦ ﻛﺜﺮﺓ ﻣﺎ ﻳﺴﻤﻌﻮﻥ ﺃﻭ‬
‫ﻳﺘﻜﻠﻤﻮﻥ ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﰲ ﺃﻧﺎﺱ ﻳﻜﺜﺮﻭﻥ ﺍﻟﻜﻼﻡ ﻭﺍﳊﺪﻳﺚ ﻣﻊ ﺑﻌﻀﻬﻢ ﻗﺎﻝ‪ :‬ﻫﺆﻻﺀ ﺧﻒ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﻌﻤﻞ ‪ ،‬ﻓﺄﻛﺜﺮﻭﺍ ﺍﻟﻜﻼﻡ ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻣﻮﻡ ﺃﻥ ﻧﻜﺜﺮ ﺍﻟﻜﻼﻡ ﺑﻼ ﻋﻤﻞ ‪ ،‬ﳒﻠﺲ ﳎﺎﻟﺲ ﻃﻮﻳﻠﺔ ﺳﺎﻋﺔ ‪،‬‬
‫ﺳﺎﻋﺘﲔ ‪ ،‬ﺛﻼﺙ ﰲ ﻛﻼﻡ ﻣﻜﺮﺭ ‪ ،‬ﻭﺿﺎﺭ ﻻ ﻧﻔﻊ ﻓﻴﻪ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﻟﻮ ﺗﺄﻣﻠﻬﺎ ﻛﺜﲑﺓ ‪ ،‬ﲡﺪ ﺃﻧﻪ ﻳﺘﻮﺳﻊ ﰲ ﻣﺒﺎﺡ‬
‫‪ ،‬ﻭﺭﲟﺎ ﻛﺎﻥ ﻣﻌﻪ ﺑﻌﺾ ﺍﳊﺮﺍﻡ ﰲ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﻭﻳﺘﺮﻙ ﻭﺍﺟﺒﺎﺕ ﻛﺜﲑﺓ ‪ ،‬ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺻﻔﺔ ﻃﻼﺏ‬
‫ﺍﻟﻌﻠﻢ ‪ ،‬ﻓﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻳﺘﺤﺮﻯ ﺃﻥ ﻳﻜﻮﻥ ﻋﻤﻠﻪ ﺩﺍﺋﻤﺎ ﻓﻴﻤﺎ ﻓﻴﻪ ﻧﻔﻊ ﻟﻪ ‪ ،‬ﻳﻌﲏ ﻓﻴﻤﺎ ﻳﻌﻨﻴﻪ ﳑﺎ ﺃﻣﺮ ﺑﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺃﻭ ﺣ‪‬ﺚ ﻋﻠﻴﻪ ‪ ،‬ﻭﺃﻥ ﻳﺘﺮﻙ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﻨﻮﻭﻱ ﰲ ﺁﺧﺮﻩ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻩ ﻫﻜﺬﺍ ‪ ،‬ﻭﲢﺴﻴﻨﻪ ﻣﻦ‬
‫ﺟﻬﺔ ﻛﺜﺮﺓ ﻃﺮﻗﻪ ‪ ،‬ﻣﻦ ﻛﺜﺮﺓ ﺷﻮﺍﻫﺪﻩ ‪.‬‬

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‫ﻭﺍﻟﺮﺍﺟﺢ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻌﻠﻞ ﺃﻧﻪ ﻣﺮﺳﻞ ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺃﲪﺪ ﻭﳛﲕ ﺑﻦ ﻣﻌﲔ ﻭﲨﺎﻋﺔ‪ :‬ﺇﻥ ﺍﻟﺼﻮﺍﺏ ﻓﻴﻪ ﺃﻧﻪ‬
‫ﻣﺮﺳﻞ ‪ ،‬ﻭﻟﻜﻦ ﻟﻪ ﺷﻮﺍﻫﺪ ﻛﺜﲑﺓ ﻗﺮﻳﺒﺔ ﻣﻦ ﻟﻔﻈﻪ ؛ ﻭﳍﺬﺍ ﺣﺴﻨﻪ ﺍﻟﻨﻮﻭﻱ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻩ ﻫﻜﺬﺍ ‪ ،‬ﻓﺎﻟﺼﻮﺍﺏ ﺃﻧﻪ ﺣﺴﻦ ﻟﻐﲑﻩ ﻟﺸﻮﺍﻫﺪﻩ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‬

‫ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺒﻪ ﻟﻨﻔﺴﻪ‬

‫ﻭﻋﻦ ﺃﰊ ﲪﺰﺓ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ‬ﺧﺎﺩﻡ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﺃﻧﻪ ﻗﺎﻝ‪  :‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ‬
‫ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺒﻪ ﻟﻨﻔﺴﻪ ‪ ‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪.‬‬
‫ﻫﺬﺍ ﺣﺪﻳﺚ ﺃﻧﺲ ‪ ‬ﻭﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﻮﻭﻳﺔ ‪ .‬ﻗﺎﻝ‪ :‬ﻋﻦ ﺃﰊ ﲪﺰﺓ ﺃﻧﺲ‬
‫‪‬‬ ‫ﺑﻦ ﻣﺎﻟﻚ ‪ ‬ﺧﺎﺩﻡ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪  :‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ‬
‫‪.‬‬
‫"ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ"‪ :‬ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﺄﻣﻮﺭ ﺑﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﺇﻣﺎ ﺃﻣﺮ ﺇﳚﺎﺏ ﺃﻭ ﺃﻣﺮ‬
‫ﺍﺳﺘﺤﺒﺎﺏ ‪ ،‬ﻭﻧﻔﻲ ﺍﻹﳝﺎﻥ ﻫﻨﺎ ﻗﺎﻝ ﻓﻴﻪ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪-‬ﻛﻤﺎ ﺃﺣﻀﺮﻧﻴﻪ ﺑﻌﺾ‬
‫ﺍﻷﺧﻮﺓ‪  :-‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ‪ ‬ﺇﻥ ﻫﺬﺍ ﻧﻔﻲ ﻟﻜﻤﺎﻝ ﺍﻹﳝﺎﻥ ﺍﻟﻮﺍﺟﺐ ‪ ،‬ﻓﺈﺫﺍ ﻧ‪‬ﻔ‪‬ﻲ ﺍﻹﳝﺎﻥ ﺑﻔﻌﻞ ﺩﻝ ﻋﻠﻰ‬
‫ﻭﺟﻮﺑﻪ ‪ ،‬ﻳﻌﲏ‪ :‬ﻋﻠﻰ ﻭﺟﻮﺏ ﻣﺎ ﻧﻔﻲ ﺍﻹﳝﺎﻥ ﻷﺟﻠﻪ‪.‬‬
‫ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ ‪ ‬ﺩﻝ ﻋﻠﻰ ﺃﻥ ﳏﺒﺔ ﺍﳌﺮﺀ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ‬ ‫‪‬‬

‫ﻭﺍﺟﺒﺔ ‪ ،‬ﻗﺎﻝ‪ :‬ﻷﻥ ﻧﻔﻲ ﺍﻹﳝﺎﻥ ﻻ ﻳﻜﻮﻥ ﻟﻨﻔﻲ ﺷﻲﺀ ﻣﺴﺘﺤﺐ ‪ ،‬ﻓﻤﻦ ﺗﺮﻙ ﻣﺴﺘﺤﺒﺎ ﻻ ﻳﻨﻔﻲ ﻋﻨﻪ ﺍﻹﳝﺎﻥ ‪،‬‬
‫ﻓﻨﻔﻲ ﺍﻹﳝﺎﻥ ﺩﺍﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺍﺟﺐ ‪ ،‬ﻓﻴﻜﻮﻥ ﺇﺫﺍﹰ ﻧﻔﻲ ﺍﻹﳝﺎﻥ ﻧﻔﻲ ﻟﻜﻤﺎﻟﻪ ﺍﻟﻮﺍﺟﺐ ‪ ،‬ﻓﻴﺪﻝ ﻋﻠﻰ ﺃﻥ‬
‫ﺍﻷﻣﺮ ﺍﳌﺬﻛﻮﺭ ‪ ،‬ﻭﺍﳌﻌﻠﻖ ﺑﻪ ﺍﻟﻨﻔﻲ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻭﺍﺟﺐ ‪.‬‬
‫‪‬‬ ‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﻘﻮﻟﻪ ﻫﻨﺎ‪  :‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ‪  ...‬ﻟﻪ ﻧﻈﺎﺋﺮ ﻛﺜﲑﺓ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻳﻌﲏ‪ :‬ﰲ ﺍﻟﺴﻨﺔ‪:‬‬
‫ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﺃﻛﻮﻥ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﻭﺍﻟﺪﻩ ﻭﻭﻟﺪﻩ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ ‪  ‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ ‪  ‬ﻻ ﻳﺆﻣﻦ ﻣﻦ ﻻ ﻳﺄﻣﻦ ﺟﺎﺭﻩ ﺑﻮﺍﺋﻘﻪ ‪ ‬ﻭﻫﻜﺬﺍ ﺇﺫﺍ ﺗﻘﺮﺭ ﺫﻟﻚ ﻓﺈﻥ ﻧﻔﻲ ﺍﻹﳝﺎﻥ ﻓﻴﻬﺎ‬
‫ﻋﻠﻰ ﺑﺎﺏ ﻭﺍﺣﺪ ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻳﻨﻔﻲ ﻛﻤﺎﻝ ﺍﻹﳝﺎﻥ ﺍﻟﻮﺍﺟﺐ ‪.‬‬
‫ﰒ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺣﱴ ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ ‪ ‬ﻫﺬﺍ ﻳﺸﻤﻞ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻘﻮﻝ‬
‫ﻭﺍﻟﻌﻤﻞ ‪ ،‬ﻳﻌﲏ‪ :‬ﻳﺸﻤﻞ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺍﻷﻓﻌﺎﻝ ‪ ،‬ﻓﻘﻮﻟﻪ‪  :‬ﺣﱴ ﳛﺐ‬
‫ﻳﺸﻤﻞ ﺃﻥ ﳛﺐ ﻷﺧﻴﻪ ﺃﻥ ﻳﻌﺘﻘﺪ ﺍﻻﻋﺘﻘﺎﺩ ﺍﳊﺴﻦ ﻛﺎﻋﺘﻘﺎﺩﻩ ‪ ،‬ﻭﻫﺬﺍ ﻭﺍﺟﺐ ‪،‬‬ ‫‪‬‬ ‫ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ‬
‫ﻭﻳﺸﻤﻞ ﺃﻥ ﳛﺐ ﻷﺧﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﻠﻴﺎ ﻛﻔﻌﻠﻪ ‪.‬‬
‫ﻓﻠﻮ ﺃﺣﺐ ﻷﺧﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻏﲑ ﺍﳍﺪﺍﻳﺔ ﻓﺈﻧﻪ ﺍﺭﺗﻜﺐ ﳏﺮﻣﺎ ﻓﺎﻧﺘﻔﻰ ﻋﻨﻪ ﻛﻤﺎﻝ ﺍﻹﳝﺎﻥ ﺍﻟﻮﺍﺟﺐ ‪ ،‬ﻟﻮ‬
‫ﺃﺣﺐ ﺃﻥ ﻳﻜﻮﻥ ﻓﻼﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻏﲑ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺼﺤﻴﺢ ﺍﳌﻮﺍﻓﻖ ﻟﻠﺴﻨﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ ﺑﺪﻋﻲ ﻓﺈﻧﻪ‬
‫ﻛﺬﻟﻚ ﻳﻨﻔﻲ ﻋﻨﻪ ﻛﻤﺎﻝ ﺍﻹﳝﺎﻥ ﺍﻟﻮﺍﺟﺐ ‪ ،‬ﻭﻫﻜﺬﺍ ﰲ ﺳﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪ ،‬ﻭﰲ ﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﺟﺘﻨﺎﺏ ﺍﶈﺮﻣﺎﺕ‬
‫‪ ،‬ﻓﺈﺫﺍ ﺃﺣﺐ ﻟﻨﻔﺴﻪ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﺮﺷﻮﺓ ‪ ،‬ﻭﺃﺣﺐ ﻷﺧﻴﻪ ﺃﻥ ﻳﻘﻊ ﰲ ﺍﻟﺮﺷﻮﺓ ﺣﱴ ﻳﱪﺯ ﻫﻮ ﻛﺎﻥ ﻣﻨﻔﻴﺎ ﻋﻨﻪ‬
‫ﻛﻤﺎﻝ ﺍﻹﳝﺎﻥ ﺍﻟﻮﺍﺟﺐ ‪ ،‬ﻭﻫﻜﺬﺍ ﰲ ﻧﻈﺎﺋﺮﳘﺎ ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﻨﺴﺎﺋﻲ ‪-‬ﻳﻌﲏ‪ :‬ﰲ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ -‬ﻭﰲ ﻏﲑﻩ ﺗﻘﻴﻴﺪ ﻣﺎ ﳛﺐ ﻫﻨﺎ ﲟﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ‪ ،‬ﻭﻫﻮ‬
‫ﻗﻮﻟﻪ‪  :‬ﺣﱴ ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ ﻣﻦ ﺍﳋﲑ ‪ ‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻏﲑ ﺑﲔ ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺘﻨﺼﻴﺺ ﻋﻠﻴﻪ ﻭﺍﺿﺢ ‪.‬‬
‫ﺃﻣﺎ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻓﺈﻥ ﳏﺒﺔ ﺍﳋﲑ ﻷﺧﻴﻪ ﻛﻤﺎ ﳛﺐ ﻟﻨﻔﺴﻪ ﻫﺬﺍ ﻣﺴﺘﺤﺐ ؛ ﻷﻥ ﺍﻹﻳﺜﺎﺭ ‪‬ﺎ ﻣﺴﺘﺤﺐ ‪،‬‬
‫ﻭﻟﻴﺲ ﺑﻮﺍﺟﺐ ‪ ،‬ﻓﻴﺤﺐ ﻷﺧﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺫﺍ ﻣﺎﻝ ﻣﺜﻞ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ ﻫﺬﺍ ﻣﺴﺘﺤﺐ ‪ ،‬ﳛﺐ ﻷﺧﻴﻪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺫﺍ ﻭﺟﺎﻫﺔ ﻣﺜﻞ ﻣﺎ ﻟﻪ ﻫﺬﺍ ﻣﺴﺘﺤﺐ ‪ ،‬ﻳﻌﲏ‪ :‬ﻟﻮ ﻓﺮﻁ ﻓﻴﻪ ﱂ ﻳﻜﻦ ﻣﻨﻔﻴﺎ ﻋﻨﻪ ‪ ،‬ﱂ ﻳﻜﻦ ﻛﻤﺎﻝ ﺍﻹﳝﺎﻥ‬
‫ﺍﻟﻮﺍﺟﺐ ﻣﻨﻔﻴﺎ ﻋﻨﻪ ؛ ﻷﻥ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻣﺴﺘﺤﺒﺔ ‪ ،‬ﻓﺈﺫﺍ ﺻﺎﺭ ﺍﳌﻘﺎﻡ ﻫﻨﺎ ﻋﻠﻰ ﺩﺭﺟﺘﲔ ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﳛﺒﻪ‬
‫ﻟﻨﻔﺴﻪ ﻣﺘﻌﻠﻘﺎ ﺑﺄﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻓﻬﺬﺍ ﻭﺍﺟﺐ ﺃﻥ ﳛﺐ ﻹﺧﻮﺍﻧﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺗﺴﻠﻂ ﻧﻔﻲ‬
‫ﺍﻹﳝﺎﻥ ﻋﻠﻴﻪ ‪.‬‬
‫‪ ‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ ‪ ‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﺃﻭ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﺮﻏﺐ‬
‫ﻓﻴﻬﺎ ﺍﻟﺸﺎﺭﻉ ﻭﺃﻣﺮ ‪‬ﺎ ﺃﻣﺮ ﺇﳚﺎﺏ ﺃﻭ ﺃﻣﺮ ﺍﺳﺘﺤﺒﺎﺏ ﻭﻛﺬﻟﻚ ﻣﺎ ‪‬ﻰ ﻋﻨﻪ ﺍﻟﺸﺎﺭﻉ ‪ ،‬ﻓﻴﺤﺐ ﻷﺧﻴﻪ ﺃﻥ ﻳﻨﺘﻬﻲ‬
‫ﻋﻦ ﺍﶈﺮﻣﺎﺕ ﻭﳛﺐ ﻷﺧﻴﻪ ﺃﻥ ﻳﺄﰐ ﺍﻟﻮﺍﺟﺒﺎﺕ ‪ ،‬ﻫﺬﺍ ﻟﻮ ﱂ ﳛﺐ ﻷﻧﺘﻔﻰ ﻋﻨﻪ ﻛﻤﺎﻝ ﺍﻹﳝﺎﻥ ﺍﻟﻮﺍﺟﺐ ‪ ،‬ﺃﻣﺎ‬

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‫ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ‪-‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ‪ -‬ﻓﺈ‪‬ﺎ ﻋﻠﻰ ﺍﻻﺳﺘﺤﺒﺎﺏ ﳛﺐ ﻷﺧﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺫﺍ ﺳﻌﺔ ﰲ ﺍﻟﺮﺯﻕ ﻓﻬﺬﺍ ﻣﺴﺘﺤﺐ ‪،‬‬
‫ﳛﺐ ﺃﻥ ﻳﻜﻮﻥ ﻷﺧﻴﻪ ﻣﺜﻞ ﻣﺎ ﻟﻪ ﻣﻦ ﺍﳉﺎﻩ ﻣﺜﻼ ﺃﻭ ﻣﻦ ﺍﳌﺎﻝ ﺃﻭ ﻣﻦ ﺣﺴﻦ ﺍﻟﺘﺮﺗﻴﺐ ﺃﻭ ﻣﻦ ﺍﻟﻜﺘﺐ ﺃﻭ… ﺇﱁ‬
‫ﻓﻬﺬﺍ ﻛﻠﻪ ﺭﺍﺟﻊ ﺇﱃ ﺍﻻﺳﺘﺤﺒﺎﺏ‪.‬‬
‫ﻭﻳﺘﻔﺮﻉ ﻋﻦ ﻫﺬﺍ ﻣﺴﺄﻟﺔ ﺍﻹﻳﺜﺎﺭ ‪ ،‬ﻭﺍﻹﻳﺜﺎﺭ ﻣﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﺇﻳﺜﺎﺭ ﺑﺎﻟﻘﺮﺏ ‪ ،‬ﻭﺇﻳﺜﺎﺭ ﺑﺄﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ‪،...‬‬
‫ﺃﻣﺎ ﺍﻹﻳﺜﺎﺭ ﺑﺎﻟﻘﺮﺏ ﻓﺈﻧﻪ ﻣﻜﺮﻭﻩ ﻷﻧﻪ ﳜﺎﻟﻒ ﻣﺎ ﺃﻣﺮﻧﺎ ﺑﻪ ﻣﻦ ﺍﳌﺴﺎﺑﻘﺔ ﰲ ﺍﳋﲑﺍﺕ ﻭﺍﳌﺴﺎﺭﻋﺔ ﰲ ﺃﺑﻮﺍﺏ‬
‫‪ ‬ﻓﺎﳌﺴﺎﺭﻋﺔ ﻭﺍﳌﺴﺎﺑﻘﺔ ﺗﻘﺘﻀﻲ ﺃﻥ‬ ‫‪          ‬‬ ‫ﺍﻟﻄﺎﻋﺎﺕ‬
‫‪    ‬‬ ‫ﻛﻞ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳋﲑ ﻳﺴﺎﺭﻉ ﺇﻟﻴﻪ ﺍﳌﺴﻠﻢ ﻭﻳﺴﺒﻖ ﺃﺧﺎﻩ ﺇﻟﻴﻪ‬
‫‪.  ‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﺍﻹﻳﺜﺎﺭ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻳﻌﲏ‪ :‬ﰲ ﺍﻟﻄﻌﺎﻡ ﰲ ﺍﳌﻠﺒﺲ ﰲ ﺍﳌﺮﻛﺐ ﰲ ﺍﻟﺘﺼﺪﺭ ﰲ ﳎﻠﺲ ﺃﻭ ﻣﺎ‬
‫ﺃﺷﺒﻪ ﺫﻟﻚ ﻓﻬﺬﺍ ﻣﺴﺘﺤﺐ ﺃﻥ ﻳﺆﺛﺮ ﺃﺧﺎﻩ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﻭﺻﻒ ﺧﺎﺻﺔ ﺍﳌﺆﻣﻨﲔ‪:‬‬
‫‪             ‬‬ ‫‪‬‬

‫ﻓﺪﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﺍﻹﻳﺜﺎﺭ ﺑﺄﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﺆﻣﻨﲔ ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ‬ ‫‪  ‬‬

‫ﺍﺳﺘﺤﺒﺎﺑﻪ ‪،‬‬
‫ﺻﻠﺔ ﻫﺬﺍ ﺑﺎﳊﺪﻳﺚ ‪ ،‬ﻗﺎﻝ‪  :‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ ‪ ‬ﳛﺐ ﻟﻸﺥ ﻣﺎ ﳛﺐ‬
‫ﻟﻠﻨﻔﺲ ‪ ،‬ﻗﺪ ﻳﻘﺘﻀﻲ ﻫﺬﺍ ﺃﻥ ﻳﻘﺪﻣﻪ ‪ ،‬ﻓﻬﻞ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻳﻘﺪﻣﻪ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎ ؟‬
‫ﺇﻥ ﺍﻹﻳﺜﺎﺭ ﺑﺎﻟﻘﺮﺏ ﻣﻜﺮﻭﻩ ‪ ،‬ﺍﻹﻳﺜﺎﺭ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻣﺴﺘﺤﺐ ﻓﺤﺒﻪ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ ﻣﻦ ﺃﻣﻮﺭ‬
‫ﺍﻟﺪﻧﻴﺎ ﻣﺴﺘﺤﺐ ﻫﻨﺎ ﺃﻳﻀﺎ ‪ ،‬ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺪﻡ ﺃﺧﺎﻩ ﻋﻠﻰ ﻧﻔﺴﻪ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ‪.‬‬
‫ﻫﺬﺍ ﺧﻼﺻﺔ ﻣﺎ ﰲ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﺒﺤﺚ ‪ ،‬ﻭ‪‬ﺬﺍ ﻳﻈﻬﺮ ﺿﺎﺑﻂ ﻗﻮﻟﻪ‪  :‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ‪ ‬ﻭﻣﺎ ﻳﺘﺼﻞ‬
‫‪‬ﺎ ﻣﻦ ﺍﻟﻔﻌﻞ ‪ ‬ﺣﱴ ﳛﺐ ﻷﺧﻴﻪ ‪  ‬ﺣﱴ ﺃﻛﻮﻥ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﻭﻟﺪﻩ ‪ ،‬ﻭﻭﺍﻟﺪﻩ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ ‪ ‬ﺇﻥ ﻫﺬﺍ‬
‫ﺃﻣﺮ ﻣﻄﻠﻮﺏ ﺷﺮﻋﺎ ‪  ،‬ﻣﻦ ﻻ ﻳﺄﻣﻦ ﺟﺎﺭﻩ ﺑﻮﺍﺋﻘﻪ ‪ ‬ﺇﱁ ‪.‬‬
‫ﻧﻜﺘﻔﻲ ‪‬ﺬﺍ ﺍﻟﻘﺪﺭ ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‪.‬‬

‫‪‬‬
‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ‪‬ﺪﺍﻩ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﻜﺜﺮ ﺍﻟﺴﺆﺍﻝ ﺑﻌﺪ ﺩﺭﺱ ﺍﻟﺒﺎﺭﺣﺔ ﻋﻦ ﻣﻌﲎ "ﺍﻹﻳﺜﺎﺭ ﺑﺎﻟﻘﹸﺮ‪‬ﺏ" ‪ ،‬ﻭﺃﻧﺎ ﻇﻨﻨﺖ ﺃ‪‬ﺎ ﻭﺍﺿﺤﺔ ﻋﻨﺪ ﺍﳉﻤﻴﻊ‬
‫ﻓﻨﻘﺮﺭﻫﺎ ﳌﻦ ﱂ ﺗﺘﻀﺢ ﻟﻪ ‪.‬‬
‫ﺍﻹﻳﺜﺎﺭ ﺑﺎﻟﻘﺮﺏ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﺍﳌﺴﺄﻟﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﺮﺑﺔ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﺈﻥ ﺍﻹﻳﺜﺎﺭ ‪-‬ﺇﻳﺜﺎﺭ ﺃﺧﻴﻚ‪ -‬ﺎ‬
‫ﻣﻜﺮﻭﻩ ؛ ﻷﻥ ﻫﺬﺍ ﻳﻨﺎﰲ ﺍﳌﺴﺎﺑﻘﺔ ﺍﻟﱵ ﺫﻛﺮﻧﺎ ﻟﻜﻢ ﺃﺩﻟﺘﻬﺎ ﻭﺍﳌﺴﺎﺭﻋﺔ ﰲ ﺍﳋﲑﺍﺕ ﻭﺍﳌﻨﺎﻓﺴﺔ ‪.‬‬
‫ﻓﻤﺜﻼ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻓﺮﺟﺔ ﰲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ‪ ،‬ﺃﻭ ﻣﻜﺎﻥ ﻣﺘﻘﺪﻡ ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﻓﺘﻘﻒ ﺃﻧﺖ ﻭﺃﺧﻮﻙ‬
‫ﺍﳌﺴﻠﻢ ﻓﺘﻘﻮﻝ ﻟﻪ‪ :‬ﺗﻘﺪﻡ ‪ ،‬ﺗﻔﻀﻞ ‪ ،‬ﻓﻴﻘﻮﻝ ﻟﻚ‪ :‬ﻻ ‪ ،‬ﺗﻘﺪﻡ ﻓﺘﻘﻮﻝ‪ :‬ﺗﻘﺪﻡ ‪ ،‬ﻓﻤﺜﻞ ﻫﺬﺍ ﻻ ﻳﻨﺒﻐﻲ ؛ ﻷﻧﻪ ﻣﻜﺮﻭﻩ‬
‫ﺑﻞ ﻳﻨﺒﻐﻲ ﺍﳌﺴﺎﺭﻋﺔ ﰲ ﲢﺼﻴﻞ ﻫﺬﻩ ﺍﻟﻘﺮﺑﺔ ‪ ،‬ﻭﻫﻲ ﻓﻀﻴﻠﺔ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ‪.‬‬
‫ﻣﺜﻼ‪ :‬ﺃﺗﻰ ﺭﺟﻞ ﳏﺘﺎﺝ ﺇﱃ ﻣﺒﻠﻎ ﻣﻦ ﺍﳌﺎﻝ ﻳﺴﺪ ﻋﻮﺯﻩ ‪ ،‬ﲬﺴﲔ ‪ ،‬ﻣﺎﺋﺔ ﺭﻳﺎﻝ ‪ ،‬ﺃﻛﺜﺮ ‪ ،‬ﻓﺄﻧﺖ ﻣﻘﺘﺪﺭ‬
‫ﻭﺃﺧﻮﻙ ﺃﻳﻀﺎ ﺍﳌﺴﻠﻢ ﻣﻘﺘﺪﺭ ﻓﺘﻘﻮﻝ ﻟﻪ‪ :‬ﺳﺎﻋﺪﻩ ﺃﻧﺎ ﻣﻌﻄﻴﻚ ﺍﻟﻔﺮﺻﺔ ‪ ،‬ﺗﻔﻀﻞ ﺳﺎﻋﺪﻩ ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﻮﻝ‪ :‬ﻻ ﺃﻧﺖ‬
‫ﺗﻔﻀﻞ ﻣﻦ ﺑﺎﺏ ﺍﶈﺒﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻳﻘﺪﻡ ﺃﺧﺎﻩ ‪ ،‬ﻓﻤﺜﻞ ﻫﺬﺍ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻣﻜﺮﻭﻩ ﻻ ﻳﻨﺒﻐﻲ ؛ ﻷﻥ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﳌﺴﺎﺭﻋﺔ ﻭﺍﳌﺴﺎﺑﻘﺔ ﰲ ﺍﳋﲑﺍﺕ ‪.‬‬
‫ﻛﺬﻟﻚ ﻣﻦ ﺟﻬﺔ ﺍﻟﻘﺮﺍﺀﺓ ‪ ،‬ﻗﺮﺍﺀﺓ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺥ ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﻔﺮﺹ ﻟﻨﻴﻞ ﺍﻟﻄﺎﻋﺎﺕ ‪ ،‬ﻭﺍﳉﻬﺎﺩ ﻭﺃﺷﺒﺎﻩ‬
‫ﻫﺬﺍ ‪ ،‬ﻓﻤﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺗﺴﻤﻰ ﻗﹸﺮ‪‬ﺑﺎ ﻳﻌﲏ ﻃﺎﻋﺎﺕ ‪ ،‬ﻓﺎﻹﻳﺜﺎﺭ ﰲ ﺍﻟﻄﺎﻋﺎﺕ ﻳﻌﲏ‪ :‬ﺑﺎﻟﻘﺮﺏ ﻻ ﻳﻨﺒﻐﻲ ‪ ،‬ﻣﻜﺮﻭﻩ‬
‫؛ ﻷﻧﻪ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻳﻨﺎﰲ ﺍﻷﻣﺮ ﺑﺎﳌﺴﺎﺭﻋﺔ ﻭﺍﳌﺴﺎﺑﻘﺔ ‪ ،‬ﻭﺍﻟﺘﻨﺎﻓﺲ ﰲ ﺍﳋﲑ ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‬

‫ﻻ ﳛﻞ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻ ﺑﺈﺣﺪﻯ ﺛﻼﺙ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

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‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺗﻌﺎﱃ‪ :-‬ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪  ‬ﻻ ﳛﻞ ﺩﻡ ﺍﻣﺮﺉ‬
‫ﺭﻭﺍﻩ‬ ‫‪‬‬ ‫ﻣﺴﻠﻢ ﺇﻻ ﺑﺈﺣﺪﻯ ﺛﻼﺙ‪ :‬ﺍﻟﺜﻴﺐ ﺍﻟﺰﺍﱐ ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ ‪ ،‬ﻭﺍﻟﺘﺎﺭﻙ ﻟﺪﻳﻨﻪ ﺍﳌﻔﺎﺭﻕ ﻟﻠﺠﻤﺎﻋﺔ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪.‬‬
‫‪‬‬ ‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ ‬ﻓﻴﻪ ﺫﻛﺮ ﻣﺎ ﺑﻪ ﳛﻞ ﺩﻡ ﺍﳌﺮﺀ ﺍﳌﺴﻠﻢ ‪ ،‬ﻓﺈﻧﻪ ﺗﻘﺪﻡ ﻟﻨﺎ ﻗﻮﻝ ﺍﻟﻨﱯ‬
‫ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪ ،‬ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻳﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ‪ ،‬ﻭﻳﺆﺗﻮﺍ‬
‫ﺍﻟﺰﻛﺎﺓ ‪ ،‬ﻓﺈﻥ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻓﻘﺪ ﻋﺼﻤﻮﺍ ﻣﲏ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺇﻻ ﲝﻖ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺣﺴﺎ‪‬ﻢ ﻋﻠﻰ ﺍﷲ ‪.  ‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺃﻥ ﺩﻡ ﺍﳌﺴﻠﻢ ﻣﻌﺼﻮﻡ ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ ﺷﻬﺪ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪ ،‬ﻭﺃﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺁﺗﻰ ﺍﻟﺰﻛﺎﺓ ‪،‬‬
‫ﻳﻌﲏ‪ :‬ﺃﺩﻯ ﺣﻘﻮﻕ ﺍﻟﺘﻮﺣﻴﺪ ﻓﺈﻧﻪ ﻣﻌﺼﻮﻡ ﺍﻟﺪﻡ ‪ ،‬ﻭﺣﺮﺍﻡ ﺍﳌﺎﻝ ‪ ،‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓﻴﻪ‬
‫ﺍﻷﺣﻮﺍﻝ ﺍﻟﱵ ﻳﺒﺎﺡ ‪‬ﺎ ﺩﻡ ﺍﳌﺴﻠﻢ ﺍﳌﻮﺣﺪ ‪ ،‬ﺍﻟﺬﻱ ﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪ ،‬ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﺃﺗﻰ‬
‫ﲝﻘﻮﻕ ﺫﻟﻚ ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻻ ﳛﻞ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ‪  ...‬ﻭﻗﻮﻟﻪ‪" :‬ﻻ ﳛﻞ" ﻳﻌﲏ‪:‬‬
‫ﳛﺮﻡ ‪ ،‬ﻭﻫﻮ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺃﻥ ﻳﺒﺎﺡ ﺩﻡ ﻣﺴﻠﻢ ﺑﻐﲑ ﺣﻖ ؛ ﻭﳍﺬﺍ ﺛﺒﺖ ﻋﻨﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺃﻧﻪ‬
‫ﻗﺎﻝ‪  :‬ﻻ ﺗﺮﺟﻌﻮﺍ ﺑﻌﺪﻱ ﻛﻔﺎﺭﺍ ﻳﻀﺮﺏ ﺑﻌﻀﻜﻢ ﺃﻋﻨﺎﻕ ﺑﻌﺾ ‪ ‬ﻓﺠﻌﻞ ﺿﺮﺏ ﺍﳌﺴﻠﻢ ﺃﺧﺎﻩ ﺍﳌﺴﻠﻢ ‪ ،‬ﻭﻗﺘﻠﻪ‬
‫ﺑﻐﲑ ﺣﻖ ﻣﻦ ﺧﺼﺎﻝ ﺃﻫﻞ ﺍﻟﻜﻔﺮ ‪.‬‬
‫ﻭﺛﺒﺖ ﻋﻨﻪ ﺃﻳﻀﺎ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺃﻧﻪ ﻗﺎﻝ‪  :‬ﺇﺫﺍ ﺍﻟﺘﻘﻰ ﺍﳌﺴﻠﻤﺎﻥ ﺑﺴﻴﻔﻴﻬﻤﺎ ﻓﺎﻟﻘﺎﺗﻞ ﻭﺍﳌﻘﺘﻮﻝ ﰲ‬
‫ﺍﻟﻨﺎﺭ ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ! ﻫﺬﺍ ﺍﻟﻘﺎﺗﻞ ﻓﻤﺎ ﺑﺎﻝ ﺍﳌﻘﺘﻮﻝ ؟ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﻗﺘﻞ ﺻﺎﺣﺒﻪ ‪ ‬ﻭﻫﺬﺍ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺳﻌﻰ ﰲ ﻗﺘﻞ ﺍﳌﺴﻠﻢ ‪ ،‬ﻭﺃﺗﻰ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ ‪‬ﺎ ﻳﻘﺘﻞ ﺍﳌﺴﻠﻢ ﻓﺈﻧﻪ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﻗﺎﻝ‪  :‬ﻓﺎﻟﻘﺎﺗﻞ‬
‫ﻭﺍﳌﻘﺘﻮﻝ ﰲ ﺍﻟﻨﺎﺭ ‪ ‬ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﻋﺪﻡ ﺍﳌﺆﺍﺧﺬﺓ ‪ ،‬ﻣﺆﺍﺧﺬﺓ ﺍﳌﺴﻠﻢ ‪‬ﻤﻪ ‪.‬‬
‫ﻭﻣﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ‪ ‬ﺇﺫﺍ ﻫﻢ ﻋﺒﺪﻱ ﺑﺎﻟﺴﻴﺌﺔ ﻓﻼ ﺗﻜﺘﺒﻮﻫﺎ ﻋﻠﻴﻪ ‪ ‬ﻭﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ‪-‬ﺃﻳﻀﺎ‪ -‬ﺍﻟﺬﻱ ﰲ‬
‫ﺍﻟﺼﺤﻴﺢ ‪ ‬ﺇﻥ ﺍﷲ ﲡﺎﻭﺯ ﻷﻣﱵ ﻣﺎ ﺣﺪﺛﺖ ﺑﻪ ﺃﻧﻔﺴﻬﺎ ‪ ،‬ﻣﺎ ﱂ ﺗﻌﻤﻞ ﺃﻭ ﺗﺘﻜﻠﻢ ‪ ‬؛ ﻷﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ‬

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‫ﻫﻮ ‪ ‬ﺍﻟﻘﺎﺗﻞ ﻭﺍﳌﻘﺘﻮﻝ ﰲ ﺍﻟﻨﺎﺭ ‪ ‬ﺍﳌﻘﺘﻮﻝ ﻭﺇﻥ ﱂ ﻳﻔﻌﻞ ﻓﻬﻮ ﰲ ﺍﻟﻨﺎﺭ ؛ ﻷﻧﻪ ﻗﺪ ﺳﻌﻰ ﰲ ﺍﻷﺳﺒﺎﺏ ‪ ،‬ﻭﻋﺪﻡ‬
‫ﺍﳊﺼﻮﻝ ﱂ ﻳﻜﻦ ﻹﺭﺍﺩﺗﻪ ﻋﺪﻡ ﺍﳊﺼﻮﻝ ‪ ،‬ﻭﺇﳕﺎ ﻟﺘﺨﻠﻒ ﺫﻟﻚ ﻋﻨﻪ ﺑﺄﻣﺮ ﻗﺪﺭﻱ ‪ ،‬ﻓﻴﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﻣﻦ‬
‫ﺳﻌﻰ ﰲ ﺃﺳﺒﺎﺏ ﺍﻟﻘﺘﻞ ‪ ،‬ﺃﻭ ﰲ ﺃﺳﺒﺎﺏ ﺍﶈﺮﻡ ‪ ،‬ﻭﲤﻜﻦ ﻣﻨﻬﺎ ﻟﻜﻦ ﲣﻠﻔﺖ ﻋﻨﻪ ﻟﺴﺒﺐ ﻟﻴﺲ ﺇﻟﻴﻪ ﻓﺈﻧﻪ ﻳﻌﺘﱪ‬
‫ﻛﻔﺎﻋﻠﻬﺎ ﻣﻦ ﺟﻬﺔ ﺍﻹﰒ ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﺬﻱ ﻳﺮﺿﻰ ﺑﺎﻟﺬﻧﺐ ﻛﺎﻟﺬﻱ ﻓﻌﻠﻪ ﻳﻌﲏ‪ :‬ﻣﻦ ﺟﻬﺔ ﺍﻹﰒ ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻣﻦ‬
‫ﺍﻷﺩﻟﺔ ‪.‬‬
‫ﻓﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻨﺎ‪  :‬ﻻ ﳛﻞ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻ ﺑﺈﺣﺪﻯ ﺛﻼﺙ ‪ ‬ﻳﺪﻝ ﻋﻠﻰ ﺗﻌﻈﻴﻢ‬
‫ﺣﺮﻣﺔ ﺩﻡ ﺍﳌﺮﺀ ﺍﳌﺴﻠﻢ ‪ ،‬ﻭﻗﻮﻟﻪ‪  :‬ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ‪ ‬ﻫﻨﺎ ﻗﺎﻝ‪ :‬ﻣﺴﻠﻢ ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﳌﺴﻠﻢ ﻫﻮ‪ :‬ﺍﻟﺬﻱ ﺣﻘﻖ‬
‫ﺍﻹﺳﻼﻡ ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﺻﺒﺢ ﻣﺴﻠﻤﺎ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻻ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪ ،‬ﻭﺃﻥ‬
‫ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﺃﺗﻰ ﺑﺎﻟﺘﻮﺣﻴﺪ ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺸﺮﻙ ‪-‬ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ‪ -‬ﻭﺍﳌﺒﺘﺪﻉ ‪-‬ﺍﻟﺒﺪﻋﺔ ﺍﳌﻜﻔﺮﺓ ﺍﳌﺨﺮﺟﺔ ﻣﻦ ﺍﻟﺪﻳﻦ‪ -‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻓﻼ ﻳﺪﺧﻠﻮﺍ‬
‫ﰲ ﻭﺻﻒ ﺍﻹﺳﻼﻡ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻻ ﰲ ﻏﲑﻩ ؛ ﻷﻥ ﺍﳌﺴﻠﻢ ﻫﻮ ﻣﻦ ﺣﻘﻖ ﺍﻹﺳﻼﻡ ﺑﺘﺤﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﺇﻻ‬ ‫‪‬‬ ‫ﻳﻌﲏ‪ :‬ﺑﺈﺗﻴﺎﻧﻪ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﻭﻣﻘﺘﻀﻰ ﺫﻟﻚ ‪ ،‬ﻭﻛﻮﻧﻪ ﱂ ﻳﺮﺗﻜﺐ ﻣﻜﻔﺮﺍ ‪ ،‬ﻭﻻ ﺷﺮﻛﺎ ﺃﻛﱪ ‪ ..‬ﻗﺎﻝ‪:‬‬
‫ﺑﺈﺣﺪﻯ ﺛﻼﺙ ‪ ‬ﻭﻫﺬﺍ ﺍﺳﺘﺜﻨﺎﺀ ﺃﻭ ﻳﺴﻤﻰ ﺣﺼﺮﺍ ؛ ﻷﻧﻪ ﺍﺳﺘﺜﻨﺎﺀ ﺑﻌﺪ ﺍﻟﻨﻔﻲ ‪.‬‬
‫ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﻌﺪ ﺍﻟﻨﻔﻲ ﻳﺪﻝ ﻋﻠﻰ ﺍﳊﺼﺮ ‪ ،‬ﻭﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﰲ ﺃﻭﳍﺎ‪" :‬ﻻ ﳛﻞ" ﺃﺗﻰ ﻋﻠﻰ‬
‫ﺍﻟﻨﻔﻲ ‪ ،‬ﻭﳎﻲﺀ ﺍﻟﻨﻔﻲ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ‪ ،‬ﺑﻞ ﳎﻲﺀ ﺍﻟﻨﻔﻲ ﺃﺑﻠﻎ ﻣﻦ ﳎﺮﺩ ﺍﻟﻨﻬﻲ ‪ ،‬ﻳﻌﲏ‪ :‬ﻛﺄﻧﻪ ﺻﺎﺭ ﺣﻘﻴﻘﺔ‬
‫ﻣﺎﺿﻴﺔ ‪ ،‬ﺃﻧﻪ ﻻ ﳛﻞ ‪ ،‬ﲝﻴﺚ ﺇﻥ ﺍﻟﻨﻬﻲ ﻋﻨﻪ ﻗﺪ ﺗﻘﺮﺭ ‪ ،‬ﻭﺇﳕﺎ ﻳﻨﻔﻲ ﻭﺟﻮﺩﻩ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺃﺻﻼ ‪ ،‬ﻭﻟﻪ ﻧﻈﺎﺋﺮ‬
‫‪      ‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﳑﺎ ﻳﻌﺪﻝ ﻓﻴﻪ ﻣﻦ ﺍﻟﻨﻬﻲ ﺇﱃ ﺍﻟﻨﻔﻲ ﻟﻠﻤﺒﺎﻟﻐﺔ ﰲ‬ ‫‪‬‬ ‫ﻛﻘﻮﻟﻪ‪:‬‬
‫ﺍﻟﻨﻬﻲ ‪ ،‬ﻭﻫﺬﻩ ﻗﺎﻋﺪﺓ ﻣﻌﺮﻭﻓﺔ ﰲ ﺍﻟﻠﻐﺔ ﻭﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﺇﻻ ﺑﺈﺣﺪﻯ ﺛﻼﺙ ‪ ‬ﻫﺬﻩ ﺍﻟﺜﻼﺙ ﺃﺻﻮﻝ ‪ ،‬ﻗﺎﻝ ﻓﻴﻬﺎ‪ :‬ﺍﻟﺜﻴﺐ ﺍﻟﺰﺍﱐ ‪ ،‬ﻭﺍﻟﺰﺍﱐ ﻟﻪ ﺣﺎﻻﺕ‪ :‬ﺇﻣﺎ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺛﻴﺒﺎ ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﻗﺪ ﺫﺍﻕ ﺍﻟﻌﺴﻴﻠﺔ ﻣﻦ ﻗﺒﻞ ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﺳﺒﻖ ﻟﻪ ﺃﻥ ﺃﺣﺼﻦ ‪-‬ﺃﻥ ﺗﺰﻭﺝ‪ -‬ﺑﻌﻘﺪ ﺷﺮﻋﻲ‬
‫ﺻﺤﻴﺢ ‪ ،‬ﻓﻬﺬﺍ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺛﻴﺐ ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﺛﻴﺒﺎ ﺑﺰﻧﺎ ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺛﻴﺒﺎ ﺑﻌﻘﺪ ﻓﺎﺳﺪ ﺑﺎﻃﻞ‬

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‫‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺛﻴﺒﺎ ﺑﻌﻘﺪ ﻣﺘﻌﺔ ‪ ،‬ﻣﺘﻌﺔ ﺯﻭﺍﺝ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪ ،‬ﻻ ﻳﻜﻮﻥ ﳏﺼﻨﺎ ﺛﻴﺒﺎ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺇﻻ ﺇﺫﺍ ﺗﺰﻭﺝ ‪،‬‬
‫ﻧﻜﺢ ﻧﻜﺎﺣﺎ ﺻﺤﻴﺤﺎ ﻣﺴﺘﻮﻓﻴﺎ ﻟﻠﺸﺮﻭﻁ ‪.‬‬
‫ﻓﺎﻟﺜﻴﺐ ﺇﺫﺍ ﺯﱏ ﻓﺈﻧﻪ ﳛﻞ ﺩﻣﻪ ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻓﻴﻤﺎ ﺃﻧﺰﻝ ﻭﻧﺴﺦ ﻟﻔﻈﻪ ﻭﺑﻘﻰ ﺣﻜﻤﻪ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫"ﻭﺍﻟﺸﻴﺦ ﻭﺍﻟﺸﻴﺨﺔ ﺇﺫﺍ ﺯﻧﻴﺎ ﻓﺎﺭﲨﻮﳘﺎ ﺃﻟﺒﺘﺔ ﻧﻜﺎﻻ ﻣﻦ ﺍﷲ ﻭﺍﷲ ﻋﺰﻳﺰ ﺣﻜﻴﻢ"‪ ،‬ﻭﻓﻴﻤﺎ ﺑﻘﻲ ﻟﻔﻈﺎ ﻭﺣﻜﻤﺎ ﻗﻮﻝ‬
‫ﻓﺪﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ‬ ‫‪          ‬‬ ‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻋﻤﻮﻡ ﺃﻥ ﺍﻟﺰﺍﱐ ﳚﻠﺪ ﻣﺎﺋﺔ ‪ ،‬ﻭﺩﻟﺖ ﺍﻵﻳﺔ ﺍﻟﱵ ﻧﺴﺦ ﻟﻔﻈﻬﺎ ﻭﺑﻘﻲ ﺣﻜﻤﻬﺎ ﺃﻧﻪ ﻳﺮﺟﻢ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺴﻨﺔ ﺩﻟﺖ ﻋﻠﻰ ﺍﻟﺮﺟﻢ ‪ ،‬ﻭﺩﻟﺖ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﳉﻤﻊ ﺑﲔ ﺍﳉﻠﺪ ﻭﺍﻟﺮﺟﻢ ؛ ﻭﳍﺬﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﰲ ﺍﻟﺰﺍﱐ ﺍﻟﺜﻴﺐ ﻫﻞ ﳚﻤﻊ ﻟﻪ ﺑﲔ ﺍﳉﻠﺪ ﻭﺍﻟﺮﺟﻢ ؟ ﻳﻌﲏ‪ :‬ﻫﻞ ﳚﻠﺪ ﺃﻭﻻ ﰒ ﻳﺮﺟﻢ ؟ ﺃﻡ ﻳﻜﺘﻔﻰ ﻓﻴﻪ ﺑﺎﻟﺮﺟﻢ ؟‬
‫ﻭﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺭﺟﻢ ﺃﻭ ﺃﻣﺮ ﺑﺮﺟﻢ ﻣﺎﻋﺰ ﻭﺍﻟﻐﺎﻣﺪﻳﺔ ‪ ،‬ﻭﺃﻣﺮ ﺑﺮﺟﻢ ﺍﻟﻴﻬﻮﺩﻱ ﻭﺍﻟﻴﻬﻮﺩﻳﺔ ‪،‬‬
‫ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﰲ ﺣﻮﺍﺩﺙ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺟﻢ ﻓﻌﻞ ﻣﻦ ﻏﲑ ﺟﻠﺪ ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻤﻦ ﺑﻌﺪﻫﻢ ﻛﻌﻠﻲ ‪ ‬ﺇﻧﻪ ﳚﻠﺪ ﰒ ﻳﺮﺟﻢ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ‪-‬ﺭﲪﻪ ﺍﷲ‪  -‬ﺃﻥ ﻋﻠﻴﺎ ﺟﻠﺪ ﺯﺍﻧﻴﺎ ﺛﻴﺒﺎ ﰒ ﺭﲨﻪ ﻓﻘﺎﻝ‪ :‬ﺟﻠﺪﺗﻪ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺭﲨﺘﻪ ﺑﺴﻨﺔ ﺭﺳﻮﻝ ﺍﷲ‬
‫‪        ‬ﻷﻥ‬ ‫‪‬‬ ‫‪  ‬ﻳﺮﻳﺪ ‪ ‬ﺃﻧﻪ ﺟﻠﺪﻩ ﺑﻌﻤﻮﻡ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﺍﻵﻳﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﺗﻔﺼﻴﻞ ﻫﻞ ﻫﻮ ﳏﺼﻦ ﺃﻡ ﻏﲑ ﳏﺼﻦ ؟ ﻫﻞ ﻫﻮ ﺛﻴﺐ ﺃﻡ ﺑﻜﺮ ؟‬
‫ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ﺍﻟﺮﺟﻢ ‪ ،‬ﻓﺪﻝ ﻫﺬﺍ ﻋﻨﺪﻩ ‪ ‬ﻋﻠﻰ ﺍﳉﻤﻊ ﺑﲔ ﺍﳉﻠﺪ ﻭﺍﻟﺮﺟﻢ ‪ ،‬ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪،‬‬
‫ﺍﻛﺘﻔﻰ ﺑﺎﻟﺮﺟﻢ ﰲ ﺣﻮﺍﺩﺙ ﻛﺜﲑﺓ ‪ ،‬ﺃﻭ ﰲ‬ ‫‪‬‬ ‫ﻭﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﻟﺮﺟﻢ ؛ ﻷﻥ ﺍﻟﻨﱯ‬
‫ﺣﻮﺍﺩﺙ ﻣﺘﻌﺪﺩﺓ ‪ ،‬ﺣﻴﺚ ﺭﺟﻢ ﻣﺎﻋﺰﺍ ﻭﺍﻟﻐﺎﻣﺪﻳﺔ ‪ ،‬ﻭﺍﻟﻴﻬﻮﺩﻱ ﻭﺍﻟﻴﻬﻮﺩﻳﺔ ﺩﻭﻥ ﺟﻠﺪ ‪-‬ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ‪. -‬‬
‫ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﳉﻤﻊ ﺑﲔ ﺍﳉﻠﺪ ﻭﺍﻟﺮﺟﻢ ﺭﺍﺟﻊ ﺇﱃ ﺍﻹﻣﺎﻡ ﻓﻴﻤﺎ ﻳﺮﺍﻩ ﻣﻦ ﺟﻬﺔ ﻛﺜﺮﺓ ﺍﻟﻨﻜﺎﻝ ‪ ،‬ﻭﺍﳌﺒﺎﻟﻐﺔ‬
‫ﻓﻴﻪ ‪.‬‬
‫ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻫﺬﺍ‪ :‬ﺃﻥ ﺍﻟﺜﻴﺐ ﺇﺫﺍ ﺯﱏ ‪ ،‬ﻭﲢﻘﻘﺖ ﺷﺮﻭﻁ ﺍﻟﺰﻧﺎ ﻛﺎﻣﻠﺔ ‪ ،‬ﲟﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﺑﺸﻬﺎﺩﺓ ﺃﺭﺑﻌﺔ ‪،‬‬
‫ﺍﻟﺜﻴﺐ‬ ‫‪‬‬ ‫ﺃﻭ ﺑﺎﻋﺘﺮﺍﻓﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻋﺘﺮﺍﻓﺎ ﳏﻘﻘﺎ ‪ ،‬ﻻ ﻳﺮﺟﻊ ﻓﻴﻪ ﺃﻧﻪ ﻳﺮﺟﻢ ‪ ،‬ﻭﺫﻟﻚ ﺣﱴ ﳝﻮﺕ ‪ ،‬ﻗﺎﻝ ﻫﻨﺎ‪:‬‬

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‫ﺍﻟﺰﺍﱐ ‪ ‬ﻳﻌﲏ‪ :‬ﳛﻞ ﺩﻣﻪ ‪ ،‬ﳛﻞ ﺩﻡ ﺍﻟﺜﻴﺐ ﺇﺫﺍ ﺯﱏ ‪ ،‬ﻗﺎﻝ‪  :‬ﻭﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ ‪ ‬ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ ﻫﺬﻩ ﻛﻤﺎ ﻗﺎﻝ‬
‫‪‬‬ ‫‪  ‬ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻳﻀﺎ‪:‬‬ ‫‪     ‬‬ ‫‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺍﻟﻘﺮﺁﻥ‪:‬‬
‫‪   ‬ﺍﻵﻳﺔ ﻓﺪﻝ ﺫﻟﻚ‬ ‫‪          ‬‬

‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻔﺲ ﺗﻘﺘﻞ ﺑﺎﻟﻨﻔﺲ ‪ ،‬ﻓﺈﺫﺍ ﺍﻋﺘﺪﻯ ﺃﺣﺪ ﻋﻠﻰ ﻧﻔﺲ ﻣﻌﺼﻮﻣﺔ ﻓﺈﻧﻪ ﻳﻘﺘﻞ ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻋﺘﺪﺍﺅﻩ ﺑﺎﻟﻘﺘﻞ‬
‫ﻋﻤﺪﺍ ‪.‬‬
‫ﰒ ﻧﻈﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻗﻮﻟﻪ‪  :‬ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ ‪ ‬ﻫﻞ ﻫﺬﺍ ﻋﺎﻡ ﻻ ﲣﺼﻴﺺ ﻓﻴﻪ ؟ ﺃﻭ ﻫﻮ ﻋﺎﻡ ﳐﺼﻮﺹ ؟‬
‫ﺃﻭ ﻫﻮ ﻣﻘﻴﺪ ﰲ ﺃﻗﻮﺍﻝ ﳍﻢ ؟‬
‫ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺟﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﻗﻮﻟﻪ‪  :‬ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ ‪ ‬ﻫﺬﺍ ﻳﻘﻴﺪ ﺑﺄﻥ ﺍﻟﻨﻔﺲ ﺗﻜﻮﻥ ﻣﻜﺎﻓﺌﺔ ﻟﻠﻨﻔﺲ‬
‫‪.        ‬‬ ‫‪‬‬ ‫ﺑﺪﻻﻟﺔ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺫﻟﻚ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻭﺍﻟﺴﻨﺔ ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﻠﻢ ﻻ ﻳﻘﺘﻞ ﺑﻜﺎﻓﺮ ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﺍﳊﺮ ﻻ ﻳﻘﺘﻞ ﺑﻌﺒﺪ ‪ ،‬ﺣﱴ ﰲ ﺍﻟﻘﺼﺎﺹ ﰲ‬
‫ﺍﻷﻃﺮﺍﻑ ﺑﲔ ﺍﳊﺮ ﻭﺍﻟﻌﺒﺪ ﻻ ﺗﻮﺟﺪ ﺍﳌﻜﺎﻓﺄﺓ ﻭﻫﻜﺬﺍ ‪.‬‬
‫ﻓﺈﺫﻥ ﻻ ﺑﺪ ﻣﻦ ﻭﺟﻮﺩ ﺍﳌﻜﺎﻓﺄﺓ ﻣﻦ ﺟﻬﺔ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺍﳊﺮﻳﺔ ﻓﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻨﺎ‪:‬‬
‫"ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ" ﻳﻌﲏ ﻓﻴﻤﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻵﻳﺔ ‪-‬ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ‪ -‬ﻭﺩﻟﺖ ﻋﻠﻴﻪ ﻣﻮﺍﺿﻌﻬﺎ ﻣﻦ ﺍﻟﺴﻨﺔ ﺃﻥ ﺍﻟﻨﻔﺲ‬
‫ﺍﳌﻜﺎﻓﺌﺔ ﻟﻠﻨﻔﺲ ‪.‬‬
‫ﺃﻣﺎ ﻗﺘﻞ ﻛﻞ ﻧﻔﺲ ﺑﻜﻞ ﻧﻔﺲ ﻓﻬﺬﺍ ﺧﻼﻑ ﺍﻟﺴﻨﺔ ‪ ،‬ﻭﺫﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻹﻣﺎﻡ ﺍﳌﻌﺮﻭﻑ ‪-‬ﺭﲪﻪ ﺍﷲ‪-‬‬
‫‪       ‬ﻭﻟﻌﻤﻮﻡ‬ ‫‪‬‬ ‫ﻭﺃﺻﺤﺎﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺴﻠﻢ ﻳﻘﺘﻞ ﺑﺎﻟﻜﺎﻓﺮ ﻟﻌﻤﻮﻡ ﺍﻵﻳﺔ‬
‫ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﺍﳊﺮ ﻳﻘﺘﻞ ﺑﺎﻟﻌﺒﺪ ‪ ،‬ﻭﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺇﻋﻤﺎﻝ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻷُﺧ‪‬ﺮ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﻦ ﺃﻥ‬
‫ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ ﺗﻘﻴﺪ ﲟﺎ ﺟﺎﺀ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ‪ ،‬ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﳌﺨﺼﻮﺹ ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﺍﻟﺘﺎﺭﻙ ﻟﺪﻳﻨﻪ ﺍﳌﻔﺎﺭﻕ ﻟﻠﺠﻤﺎﻋﺔ ‪. ‬‬
‫"ﺍﻟﺘﺎﺭﻙ ﻟﺪﻳﻨﻪ" ﻓﺴﺮﺕ ﺑﺘﻔﺴﲑﻳﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﺎﺭﻙ ﻟﺪﻳﻨﻪ ﻳﻌﲏ‪ :‬ﺍﳌﺮﺗﺪ ﺍﻟﺬﻱ ﺗﺮﻙ ﺩﻳﻨﻪ ﻛﻠﻪ ﻓﺎﺭﺗﺪ ﻋﻦ ﺍﻟﺪﻳﻦ ‪ ،‬ﻓﻴﺒﺎﺡ ﺩﻣﻪ ‪.‬‬

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‫ﻭﺍﻟﺘﻔﺴﲑ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﺘﺎﺭﻙ ﻟﻠﺪﻳﻦ ﻫﻮ‪ :‬ﻣﻦ ﺗﺮﻙ ﺑﻌﺾ ﺍﻟﺪﻳﻦ ‪ ،‬ﳑﺎ ﻓﻴﻪ ﻣﻔﺎﺭﻗﺔ ﻟﻠﺠﻤﺎﻋﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﺗﺮﻙ‬
‫ﺑﻌﺾ ﺃﻣﺮ ﺍﻟﺪﻳﻦ ‪ ،‬ﳑﺎ ﻓﻴﻪ ﺍﳌﻔﺎﺭﻗﺔ ﻟﻠﺠﻤﺎﻋﺔ ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﳍﺬﺍ ﻋﻄﻒ ‪ ‬ﺍﳌﻔﺎﺭﻕ ﻟﻠﺠﻤﺎﻋﺔ ‪ ‬ﻋﻠﻰ ‪ ‬ﺍﻟﺘﺎﺭﻙ ﻟﺪﻳﻨﻪ‬
‫‪ ‬ﻓﻘﺎﻝ‪  :‬ﻭﺍﻟﺘﺎﺭﻙ ﻟﺪﻳﻨﻪ ﺍﳌﻔﺎﺭﻕ ﻟﻠﺠﻤﺎﻋﺔ ‪ ‬ﻓﺠﻌﻞ ﻣﻔﺎﺭﻗﺔ ﺍﳉﻤﺎﻋﺔ ﻋﻄﻔﺎ ﻟﺒﻴﺎﻥ ﺗﺮﻙ ﺍﻟﺪﻳﻦ ‪ ،‬ﻓﺪﻝ ﻫﺬﺍ‬
‫ﻋﻠﻰ ﺃﻥ ﺇﺑﺎﺣﺔ ﺍﻟﺪﻡ ﰲ ﺗﺮﻙ ﺍﻟﺪﻳﻦ ﻳﻜﻮﻥ ﺑﺘﺮﻙ ﺍﳉﻤﺎﻋﺔ ‪ ،‬ﻭﺗﺮﻙ ﺍﳉﻤﺎﻋﺔ ﻳﺮﺍﺩ ‪‬ﺎ ﺗﺮﻙ ﺍﳉﻤﺎﻋﺔ ﺍﻟﱵ ﺍﺟﺘﻤﻌﺖ‬
‫ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﺍﳊﻖ ﲟﻔﺎﺭﻗﺘﻪ ﻟﻠﺪﻳﻦ ‪ ،‬ﻭﺗﺮﻛﻪ ﻟﻠﺪﻳﻦ ﲟﺎ ﻳﻜﻔﺮﻩ ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﻳﻌﲏ‪ :‬ﻣﻔﺎﺭﻕ ﻟﻠﺠﻤﺎﻋﺔ ‪ ،‬ﲨﺎﻋﺔ ﺍﻟﺪﻳﻦ ﺃﻭ ﺍﻻﺟﺘﻤﺎﻉ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﳌﻔﺎﺭﻗﺔ ﻟﻠﺠﻤﺎﻋﺔ‬
‫ﻳﻌﲏ ﺑﺎﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ‪ ،‬ﺃﻭ ﺍﻟﺒﻐﻲ ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳌﻔﺎﺭﻗﺔ ﻟﻠﺠﻤﺎﻋﺔ ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﺍﻻﺟﺘﻤﺎﻉ ﺑﺎﻷﺑﺪﺍﻥ ‪.‬‬
‫ﻭﻫﻨﺎ ﺗﻜﻠﻢ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺪﺧﻞ ﲢﺖ ﺗﺮﻙ ﺍﻟﺪﻳﻦ ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﺑﺎﺏ ﺍﻟﺮﺩﺓ ﻓﻴﻪ ‪ ،‬ﺃﻭ ﺑﺎﺏ‬
‫ﺣﻜﻢ ﺍﳌﺮﺗﺪ ﻓﻴﻪ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ ‪ ،‬ﻓﻴﻬﺎ ﳜﺮﺝ ﺍﳌﺮﺀ ﻣﻦ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺮﺗﺪﺍ ﺑﺬﻟﻚ ‪ ،‬ﻓﻜﻞ ﻣﺴﺄﻟﺔ ﺣﻜﻢ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺩﺓ ‪ ،‬ﺃﻭ ‪‬ﺎ ﻳﺮﺗﺪ ﺍﳌﺴﻠﻢ ‪ ،‬ﻓﺈﻧﻪ ﺑﻌﺪ ﺍﻛﺘﻤﺎﻝ ﺍﻟﺸﺮﻭﻁ ‪ ،‬ﻭﺍﻧﺘﻔﺎﺀ ﺍﳌﻮﺍﻧﻊ‬
‫ﳛﻞ ﺩﻣﻪ ‪ ،‬ﻳﻌﲏ‪ :‬ﳛﻞ ﺩﻡ ﺍﳌﺮﺗﺪ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳌﻔﺎﺭﻕ ﻟﻠﺠﻤﺎﻋﺔ ﺑﺎﻷﺑﺪﺍﻥ ﳛﻞ ﺩﻣﻪ ﻟﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻣﻦ ﺃﺗﺎﻛﻢ ﻭﺃﻣﺮﻛﻢ ﲨﻴﻊ ﻋﻠﻰ ﺭﺟﻞ ﻭﺍﺣﺪ ﻳﺮﻳﺪ ﺃﻥ ﻳﺸﻖ ﻋﺼﺎﻛﻢ ﻓﺎﻗﺘﻠﻮﻩ ﻛﺎﺋﻨﺎ ﻣﻦ ﻛﺎﻥ ‪. ‬‬
‫ﻓﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺗﺮﻙ ﺍﳉﻤﺎﻋﺔ ‪ ،‬ﻭﻣﻔﺎﺭﻗﺔ ﺍﳉﻤﺎﻋﺔ ﳛﺼﻞ ﺑﺘﺮﻙ ﺍﻟﺪﻳﻦ ‪ ،‬ﺑﺎﻟﺮﺩﺓ ﻋﻦ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﲟﻔﺎﺭﻗﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﺑﲔ ﰲ ﺗﻌﻠﻴﺔ ﺗﺮﻙ ﺍﻟﺪﻳﻦ ﲟﻔﺎﺭﻗﺔ ﺍﳉﻤﺎﻋﺔ ‪ ،‬ﻭﳍﺬﺍ ﺟﻌﻞ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ‬
‫ﺗﺮﻙ ﺍﻟﺪﻳﻦ ﻫﺬﺍ ﻛﻞ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻳﻘﺘﻞ ‪‬ﺎ ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﺈﻥ ﺇﺣﻼﻝ ﺍﻟﺪﻡ ﻫﺬﺍ ﻣﺘﻮﺟﻪ ﺇﱃ ﺍﻻﻣﺎﻡ ‪-‬ﺇﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ‪ -‬ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺴﺘﺒﻴﺢ‬
‫ﺩﻡ ﺃﺣﺪ ؛ ﻷﻧﻪ ﻋﻨﺪﻩ ﻗﺪ ﺃﺗﻰ ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺙ ‪ .‬ﻓﺈﺫﺍ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺭﺃﻳﺖ ﻫﺬﺍ ﻳﺰﱐ ﺭﺃﻳﺘﻪ ﺑﻌﻴﲏ ﻓﺎﺳﺘﺒﺤﺖ‬
‫ﺩﻣﻪ ﻟﺬﻟﻚ ﻓﺈﻧﻪ ﻳﻘﺘﻞ ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻟﻪ ؛ ﻷﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺟﻌﻞ ﺛﺒﻮﺕ ﺍﻟﺰﻧﺎ ﻣﻨﻮﻃﺎ ﺑﺸﻬﺎﺩﺓ ﺃﺭﺑﻊ ‪.‬‬
‫ﻭﻟﻮ ﺷﻬﺪ ﺛﻼﺛﺔ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﺴﻠﻤﲔ ﺻﻼﺣﺎ ﻋﻠﻰ ﺣﺼﻮﻝ ﺍﻟﺰﻧﺎ ‪ ،‬ﻭﺃ‪‬ﻢ ﺭﺃﻭﺍ ﺫﻟﻚ ﺑﺄﻋﻴﻨﻬﻢ ﻟﹶﺪ‪‬ﺭﹺﺉ‪ ‬ﺍﳊﺪ‪‬‬
‫‪ ،‬ﻭﻷﻗﻴﻢ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻟﺼﻠﺤﺎﺀ ﺣﺪ ﺍﻟﻘﺬﻑ ؛ ﻷ‪‬ﻢ ﻗﺬﻓﻮﻩ ‪ ،‬ﻭﱂ ﻳﻜﻤﻞ ﺃﺭﺑﻌﺔ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺑﲔ‬
‫ﻟﻜﻢ ﰲ ﺃﻭﺍﺋﻞ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ‪.‬‬

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‫ﻛﺬﻟﻚ ﻣﻦ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺍﺭﺗﺪ ﻋﻦ ﺩﻳﻨﻪ ﻓﺄﻧﺎ ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﳊﺪ ﻭﺃﻗﺘﻠﻪ ‪ ،‬ﻭﺃﺑﻴﺢ ﺩﻣﻪ ﻷﺟﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﺈﻥ‬
‫ﻫﺬﺍ ﺍﻓﺘﺌﺎﺕ ﻭﺗﻌﺪ ‪ ،‬ﻭﻻ ﻳﺒﺎﺡ ﻟﻪ ﺃﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ‪ ،‬ﻭﺩﻣﻪ ﻻ ﳛﻞ ﻟﻜﻞ ﺃﺣﺪ ‪.‬‬
‫ﻓﺈﺫﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻻ ﳛﻞ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻ ﺑﺈﺣﺪﻯ ﺛﻼﺙ ‪ ‬ﺇﺣﻼﻟﻪ ﻟﻮﱄ ﺍﻷﻣﺮ‬
‫ﺃﻭ ﻟﻨﻮﺍﺑﻪ ﳑﻦ ﺟﻌﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺇﻟﻴﻬﻢ ﺇﻧﻔﺎﺫ ﺍﳊﺪﻭﺩ ﻭﻗﺘﻞ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻘﺘﻞ ‪ ،‬ﺃﻣﺎ ﻟﻮ ﺟﻌﻞ ﻫﺬﺍ ﻟﻜﻞ‬
‫ﺃﺣﺪ ﻟﺼﺎﺭ ﰲ ﺫﻟﻚ ﺍﺳﺘﺒﺎﺣﺔ ﻋﻈﻴﻤﺔ ﻟﻠﺪﻣﺎﺀ ؛ ﺇﺫ ﺍﳌﺨﺘﻠﻔﻮﻥ ﻛﺜﲑﺍ ﻣﺎ ﻳﻜﻔﺮ ﺃﺣﺪﻫﻢ ﺍﻵﺧﺮ ﺇﺫﺍ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻻﻋﺘﺪﺍﻝ ‪ ،‬ﻓﺈﺫﺍ ﻗﻴﻞ ﺑﻈﺎﻫﺮﻩ ‪-‬ﻭﻻ ﻗﺎﺋﻞ ﺑﻪ‪ -‬ﻓﺈﻧﻪ ﻳﻌﲏ ﺃﻥ ﻣﻦ ﺣﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮ ﺑﺄﻧﻪ ﻛﺎﻓﺮ ﻓﺈﻧﻪ‬
‫ﻳﻨﻔﺬ ﺫﻟﻚ ‪.‬‬
‫ﰒ ﻫﺎ ﻫﻨﺎ ﻣﺴﺄﻟﺔ ﻣﺘﻌﻠﻘﺔ ﺑﺬﻟﻚ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺑﻠﺪ ﻻ ﻳﻮﺟﺪ ﺇﻣﺎﻡ ﺃﻭ ﻭﱄ ﺃﻣﺮ ﻳﻨﻔﺬ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﻓﻬﻞ‬
‫ﻟﻠﻤﺴﻠﻢ ﺇﺫﺍ ﺛﺒﺖ ﻋﻨﺪﻩ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﻨﻔﺬ ﺍﻷﺣﻜﺎﻡ ؟ ﻭﺍﳉﻮﺍﺏ‪ :‬ﻻ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻗﻮﻝ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪،‬‬
‫ﺇﺫ ﻳﺸﺘﺮﻁ ﻹﻧﻔﺎﺫ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﺳﺘﺒﺎﺣﺔ ﻟﻠﺪﻡ ﺃﻭ ﺍﳌﺎﻝ ﺃﻭ ﺍﻷﻋﺮﺍﺽ ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ‪ ،‬ﻫﺬﺍ ﺇﳕﺎ ﻳﻜﻮﻥ‬
‫ﻟﻺﻣﺎﻡ ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﻮﺟﺪ ﱂ ﳚﺰ ﻷﺣﺪ ﺃﻥ ﻳﻨﻔﺬ ﻫﺬﺍ ﺇﻻ ﰲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ‪ :‬ﺃﻥ ﻳﺄﰐ ﺃﺣﺪ ﺇﱃ ﻣﻦ ﻳﺮﻯ ﻓﻴﻪ‬
‫ﺍﻟﻌﻠﻢ ﺃﻭ ﺍﻟﺼﻼﺡ ﻭﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺍﺭﺗﻜﺒﺖ ﺣﺪﺍ ‪-‬ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻘﺘﻞ‪ -‬ﻳﻌﲏ ﺍﺭﺗﻜﺒﺖ ﺯﻧﺎ ‪ ،‬ﻭﻛﺎﻥ ﻏﲑ ﳏﺼﻦ ﺃﻭ‬
‫ﻗﺎﻝ‪ :‬ﺷﺮﺑﺖ ﺍﳋﻤﺮ ﺃﻭ ﻗﺬﻓﺖ ﻓﻼﻧﺎ ﻓﻄﻬﺮﱐ ﺑﺎﳉﻠﺪ ﻳﻌﲏ‪ :‬ﲟﺎ ﺩﻭﻥ ﺍﻟﻘﺘﻞ ﻓﻬﺬﺍ ﻻ ﺑﺄﺱ ﺑﻪ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ ؛ ﻷﻥ ﺇﺭﺍﺩﺓ ﺍﻟﺘﻄﻬﲑ ﻟﻪ ‪ ،‬ﻭﺇﺫﺍ ﺟﻠﺪ ﻓﺈﻥ ﻫﺬﺍ ﻟﻪ ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﺍﺳﺘﺒﺎﺣﺔ ﺍﻟﺪﻡ ‪.‬‬
‫ﺃﻣﺎ ﺍﺳﺘﺒﺎﺣﺔ ﺍﻟﺪﻡ ‪ ،‬ﺃﻭ ﺗﻄﺒﻴﻖ ﺍﳊﺪﻭﺩ ﰲ ﻏﲑ ﺣﺎﻝ ﻣﻦ ﻳﺮﺿﻰ ﺑﺘﻄﺒﻴﻘﻬﺎ ﻋﻠﻴﻪ ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﺑﻘﻮﻝ ﻋﺎﻣﺔ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪ ،‬ﻓﺘﻠﺨﺺ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺇﻗﺎﻣﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﻹﻣﺎﻡ ﻭﱄ ﺍﻷﻣﺮ ﺍﳌﺴﻠﻢ ‪ ،‬ﺃﻭ ﻣﻦ ﻳﻨﻴﺒﻪ ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﰲ ﺑﻠﺪ ﻻ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﻣﻦ ﻳﻨﻔﺬ ﺃﺣﻜﺎﻡ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﻼ ﳚﻮﺯ ﺇﻧﻔﺎﺫ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺘﻞ ؛‬
‫ﻷﻥ ﻫﺬﻩ ﻣﻌﻠﻘﺔ ﺑﻮﱄ ﺍﻷﻣﺮ ﺍﳌﺴﻠﻢ ‪ ،‬ﻭﺍﻟﻨﱯ ‪ ‬ﰲ ﻣﻜﺔ ‪ ،‬ﻭﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺑﻌﺾ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﻻ ﻳﻘﺎﻡ ﱂ ﻳﻘﻴﻤﻮﺍ‬
‫ﻓﻴﻬﺎ ﺫﻟﻚ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺑﻌﺾ ﺍﻟﺒﻼﺩ ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﻴﺪﻳﺔ ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻌﻠﻤﺎﺀ ﱂ‬
‫ﻳﻘﻴﻤﻮﺍ ﺍﳊﺪﻭﺩ ﺑﺎﻟﻘﺘﻞ ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻘﺘﻞ ‪ ،‬ﻳﻌﲏ ﻓﻴﻤﺎ ﻓﻴﻪ ﺗﻄﻬﲑ ﲜﻠﺪ ﻭﳓﻮﻩ‪:‬‬

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‫ﺇﺫﺍ ﺍﺧﺘﺎﺭ ﺍﳌﺴﻠﻢ ﻋﺎﳌﺎ ﻭﻗﺎﻝ‪ :‬ﻃﻬﺮﱐ ﺑﺎﳉﻠﺪ ﻣﻦ ﺫﻟﻚ ﻓﺈﻥ ﺫﻟﻚ ﺟﺎﺋﺰ ؛ ﻷﻥ ﻫﺬﺍ ﻓﻴﻪ ﺣﻖ ﻟﻪ ‪ ،‬ﻭﻳﺮﻳﺪ‬
‫ﺍﻟﺘﻄﻬﲑ ﻭﻻ ﻳﺘﻌﺪﻯ ﺿﺮﺭﻩ ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪.‬‬
‫ﻭﺁﺧﺮﻭﻥ ﻳﺸﺘﺮﻃﻮﻥ ﰲ ﺍﳉﻤﻴﻊ ﺇﺫﻥ ﺍﻹﻣﺎﻡ ‪ ،‬ﺃﻭ ﻭﺟﻮﺩ ﻭﱄ ﺍﻷﻣﺮ ﺍﳌﺴﻠﻢ ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‬

‫ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻘﻞ ﺧﲑﺍ ﺃﻭ ﻟﻴﺼﻤﺖ‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪  ‬ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻘﻞ ﺧﲑﺍ ﺃﻭ ﻟﻴﺼﻤﺖ ‪،‬‬
‫‪‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻜﺮﻡ ﺟﺎﺭﻩ ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻜﺮﻡ ﺿﻴﻔﻪ‬
‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪.‬‬
‫ﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺗﺮﻛﻪ ﻣﺎ ﻻ‬ ‫‪‬‬ ‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺩﺏ ﻣﻦ ﺍﻵﺩﺍﺏ ﺍﻟﻌﻈﻴﻤﺔ ‪ ،‬ﻭﻫﻮ ﺻﻨﻮ ﺣﺪﻳﺚ‪:‬‬
‫ﻳﻌﻨﻴﻪ ‪ ‬ﻣﻦ ﺟﻬﺔ ﺃﻧﻪ ﺃﺻﻞ ﰲ ﺍﻵﺩﺍﺏ ﺍﻟﻌﺎﻣﺔ ‪ ،‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﺆﻣﻦ ﺑﺎﷲ ﻭﺑﺎﻟﻴﻮﻡ‬
‫ﺍﻵﺧﺮ ‪ ،‬ﺍﻟﺬﻱ ﳜﺎﻑ ﺍﷲ ﻭﻳﺘﻘﻴﻪ ‪ ،‬ﻭﳜﺎﻑ ﻣﺎ ﳛﺼﻞ ﻟﻪ ﰲ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪ ،‬ﻭﻳﺮﺟﻮ ﺃﻥ ﻳﻜﻮﻥ ﻧﺎﺟﻴﺎ ﰲ ﺍﻟﻴﻮﻡ‬
‫ﺍﻵﺧﺮ ‪ ،‬ﺃﻥ ﻣﻦ ﺻﻔﺎﺗﻪ ﺃﻧﻪ ﻳﻘﻮﻝ ﺍﳋﲑ ﺃﻭ ﻳﺼﻤﺖ ‪.‬‬
‫ﻭﻣﻦ ﺻﻔﺎﺗﻪ ﺃﻧﻪ ﻳﻜﺮﻡ ﺍﳉﺎﺭ ‪.‬‬
‫ﻭﻣﻦ ﺻﻔﺎﺗﻪ ﺃﻧﻪ ﻳﻜﺮﻡ ﺍﻟﻀﻴﻒ ‪.‬‬
‫ﻭﻣﻦ ﺻﻔﺎﺗﻪ ﺃﻧﻪ ﻳﻜﺮﻡ ﺍﳉﺎﺭ ‪ ،‬ﻫﺬﺍ ﺑﻌﻤﻮﻡ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﳊﺪﻳﺚ ‪ ،‬ﺍﳊﺪﻳﺚ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍﳊﻘﻮﻕ ﻣﻨﻘﺴﻤﺔ‬
‫ﺇﱃ‪ :‬ﺣﻘﻮﻕ ﷲ ‪ ،‬ﻭﺣﻘﻮﻕ ﻟﻠﻌﺒﺎﺩ‪.‬‬
‫ﻭﺣﻘﻮﻕ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﺪﺍﺭﻫﺎ ﻋﻠﻰ ﻣﺮﺍﻗﺒﺘﻪ ‪ ،‬ﻭﻣﺮﺍﻗﺒﺔ ﺍﳊﻖ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻋﺴﺮ ﺷﻲﺀ ﺃﻥ ﺗﻜﻮﻥ ﰲ‬
‫ﺍﻟﻠﺴﺎﻥ ‪ ،‬ﻭﳍﺬﺍ ﻧﺒﻪ ﺑﻘﻮﻟﻪ‪  :‬ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻘﻞ ﺧﲑﺍ ﺃﻭ ﻟﻴﺼﻤﺖ ‪ ‬ﻋﻠﻰ ﺣﻘﻮﻕ ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﻭﺍﻟﱵ ﻣﻦ ﺃﻋﺴﺮﻫﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺘﻄﺒﻴﻖ‪ :‬ﺣﻔﻆ ﺍﻟﻠﺴﺎﻥ ‪ ،‬ﻭﻫﻨﺎ ﺃﻣﺮﻩ ﺑﺄﻥ ﻳﻘﻮﻝ ﺧﲑﺍ‬
‫ﺃﻭ ﺃﻥ ﻳﺼﻤﺖ ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻤﺖ ﻣﺘﺮﺍﺥ ﰲ ﺍﳌﺮﺗﺒﺔ ﻋﻦ ﻗﻮﻝ ﺍﳋﲑ ؛ ﻷﻧﻪ ﺍﺑﺘﺪﺃ ﺍﻷﻣﺮ ﺑﻘﻮﻝ ﺍﳋﲑ ﻓﻘﺎﻝ‪:‬‬
‫‪ ‬ﻓﻠﻴﻘﻞ ﺧﲑﺍ ‪ ‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻻﺧﺘﻴﺎﺭ ‪ ،‬ﻫﻮ ﺍﳌﻘﺪﻡ ﺃﻥ ﻳﺴﻌﻰ ﰲ ﺃﻥ ﻳﻘﻮﻝ ﺍﳋﲑ ‪.‬‬

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‫ﻭﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﱂ ﳚﺪ ﺧﲑﺍ ﻳﻘﻮﻟﻪ ﺃﻥ ﳜﺘﺎﺭ ﺍﻟﺼﻤﺖ ؛ ﻭﻫﺬﺍ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﳏﺎﺳﺐ ﻋﻠﻰ ﻣﺎ‬
‫‪            ‬‬ ‫ﻳﺘﻜﻠﻢ ﺑﻪ ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.       ‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ‪  :‬ﻓﻠﻴﻘﻞ ﺧﲑﺍ ‪ ‬ﻭﻋﻠﻖ ﻫﺬﺍ ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪ ،‬ﻭﻗﻮﻝ ﺍﳋﲑ ﻣﺘﻌﻠﻖ ﺑﺎﻟﺜﻼﺛﺔ‬
‫ﻓﺎﻟﺼﺪﻗﺔ‬ ‫‪            ‬‬ ‫ﺍﻟﱵ ﰲ ﺁﻳﺔ ﺍﻟﻨﺴﺎﺀ ﻗﺎﻝ‪:‬‬
‫ﻭﺍﺿﺤﺔ ﻭﺍﻹﺻﻼﺡ ﺃﻳﻀﺎ ﻭﺍﺿﺢ ‪ ،‬ﻭﺍﳌﻌﺮﻭﻑ ﻫﻮ ﻣﺎ ﻋﺮﻑ ﺣﺴﻨﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﲨﻴﻊ‬
‫ﺍﻷﻣﺮ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳌﺴﺘﺤﺒﺎﺕ ‪ ،‬ﻭﲨﻴﻊ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﶈﺮﻣﺎﺕ ﻭﺍﳌﻜﺮﻭﻫﺎﺕ ‪ ،‬ﻭﺗﻌﻠﻴﻢ ﺍﻟﻌﻠﻢ ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‬
‫‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ‪ ...‬ﺇﱁ ‪.‬‬
‫ﻳﻌﲏ‪ :‬ﻓﻠﻴﻘﻞ ﺃﻣﺮﺍ ﺑﺎﻟﺼﺪﻗﺔ ‪ ،‬ﻓﻠﻴﻘﻞ ﺃﻣﺮﺍ‬ ‫‪‬‬ ‫ﻓﻠﻴﻘﻞ ﺧﲑﺍ‬ ‫‪‬‬ ‫ﻓﺈﺫﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﺑﺎﳌﻌﺮﻭﻑ ‪ ،‬ﻓﻠﻴﻘﻞ ﲟﺎ ﻓﻴﻪ ﺇﺻﻼﺡ ﺑﲔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻏﲑ ﻫﺬﻩ ﻟﻴﺲ ﻓﻴﻬﺎ ﺧﲑ ‪ ،‬ﻣﺎ ﺧﺮﺝ ﻋﻦ ﻫﺬﻩ ﻓﺈﻧﻪ ﻟﻴﺲ ﻓﻴﻬﺎ‬
‫ﺧﲑ ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻣﻦ ﺍﳌﺒﺎﺣﺔ ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻣﻦ ﺍﳌﻜﺮﻭﻫﺔ ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﺎﻻﺧﺘﻴﺎﺭ ﺃﻥ ﻳﺼﻤﺖ ‪،‬‬
‫ﻭﺧﺎﺻﺔ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﺇﺣﺪﺍﺙ ﻹﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ ‪ ،‬ﻳﻌﲏ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻨﺎﺱ ﺻﺎﳊﺎ ﻋﻠﻰ‬
‫ﺟﻬﺔ ﺍﻻﺳﺘﻘﺎﻣﺔ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﺍﻷﺧﻮﺓ ‪.‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻨﺎ‪  :‬ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻘﻞ ﺧﲑﺍ ﺃﻭ ﻟﻴﺼﻤﺖ ‪ ‬ﻳﻌﲏ‬
‫ﺃﻥ ﺣﻔﻆ ﺍﻟﻠﺴﺎﻥ ﻣﻦ ﺍﻟﻔﻀﻮﻝ ﺑﻘﻮﻝ ﺍﳋﲑ ‪ ،‬ﺃﻭ ﺑﺎﻟﺼﻤﺖ ﺇﻥ ﱂ ﲡﺪ ﺧﲑﺍ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‬
‫ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ؛ ﻷﻥ ﺃﺷﺪ ﺷﻲﺀ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳛﻔﻈﻪ ﻟﺴﺎﻧﻪ ‪ ،‬ﳍﺬﺍ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﻣﻌﺎﺫ ﺍﳌﻌﺮﻭﻑ ﺃﻧﻪ‬
‫ﻓﺎﺳﺘﻌﺠﺐ ﻣﻌﺎﺫ ‪ ‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ‬ ‫‪‬‬ ‫ﳌﺎ ﻗﺎﻝ ﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻭﻛﻒ ﻋﻠﻴﻚ ﻫﺬﺍ‬ ‫‪‬‬ ‫ﺳﺄﻝ ﺍﻟﻨﱯ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺃﻭﺇﻧﺎ ﻣﺆﺍﺧﺬﻭﻥ ﲟﺎ ﻧﻘﻮﻝ ؟ ﻓﻘﺎﻝ‪ :‬ﺛﻜﻠﺘﻚ ﺃﻣﻚ ﻳﺎ ﻣﻌﺎﺫ ﻭﻫﻞ ﻳﻜﺐ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ‬
‫ﻣﻨﺎﺧﺮﻫﻢ ‪-‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ‪ -‬ﺇﻻ ﺣﺼﺎﺋﺪ ﺃﻟﺴﻨﺘﻬﻢ ‪ ‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻠﺴﺎﻥ ﺧﻄﲑ ﲢﺮﻛﻪ ‪ ،‬ﺇﺫﺍ ﱂ‬
‫ﻳﻜﻦ ﲢﺮﻛﻪ ﰲ ﺧﲑ ﻓﺈﻧﻪ ﻋﻠﻴﻚ ﻻ ﻟﻚ ‪.‬‬

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‫ﻭﺍﻟﺘﻮﺳﻊ ﰲ ﺍﻟﻜﻼﻡ ﺍﳌﺒﺎﺡ ﻗﺪ ﻳﺆﺩﻱ ﺇﱃ ﺍﻻﺳﺘﺌﻨﺎﺱ ﺑﻜﻼﻡ ﻣﻜﺮﻭﻩ ﺃﻭ ﻛﻼﻡ ﳏﺮﻡ ﻛﻤﺎ ﻫﻮ ﳎﺮﺏ ﰲ‬
‫ﺍﻟﻮﻗﻊ ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻳﻦ ﺗﻮﺳﻌﻮﺍ ﰲ ﺍﻟﻜﻼﻡ ‪ ،‬ﻭﺃﻛﺜﺮﻭﺍ ﻣﻨﻪ ﰲ ﻏﲑ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺔ ﺟﺮﻫﻢ ﺫﻟﻚ ﺇﱃ ﺃﻥ‬
‫ﻳﺪﺧﻠﻮﺍ ﰲ ﺃﻣﻮﺭ ﳏﺮﻣﺔ ﻣﻦ ﻏﻴﺒﺔ ﺃﻭ ﳕﻴﻤﺔ ﺃﻭ ‪‬ﺘﺎﻥ ﺃﻭ ﻣﺪﺍﻫﻨﺔ ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﳑﺎ ﻻ ﳛﻞ ‪.‬‬
‫ﻓﺈﺫﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﳛﺾ ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﻠﺴﺎﻥ ‪ ،‬ﻭﰲ ﺣﻔﻆ ﺍﻟﻠﺴﺎﻥ ﺍﻹﺷﺎﺭﺓ ﳊﻔﻆ ﲨﻴﻊ‬
‫ﺍﳉﻮﺍﺭﺡ ﺍﻷُﺧﺮ ؛ ﻷﻥ ﺣﻔﻆ ﺍﻟﻠﺴﺎﻥ ﺃﺷﺪ ﺫﻟﻚ ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ‪  :‬ﻣﻦ ﺿﻤﻦ ﱄ ﻣﺎ ﺑﲔ ﻟﹶﺤﻴ‪‬ﻴ‪‬ﻪ‪ ‬ﻭﻣﺎ ﺑﲔ ﻓﺨﺬﻳﻪ ﺿﻤﻨﺖ ﻟﻪ ﺍﳉﻨﺔ ‪. ‬‬
‫ﰒ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  -‬ﻭﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻜﺮﻡ ﺟﺎﺭﻩ ‪ ‬ﻭﺇﻛﺮﺍﻡ ﺍﳉﺎﺭ‬
‫ﻳﻌﲏ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻪ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻜﺮﻡ ‪ ،‬ﻭﺍﻟﻜﺮﻡ ﻫﻮ‪ :‬ﺍﺷﺘﻤﺎﻝ ﺍﻟﺼﻔﺎﺕ ﺍﶈﻤﻮﺩﺓ ﺍﻟﱵ ﳛﺴﻦ ﺍﺟﺘﻤﺎﻋﻬﺎ ﰲ‬
‫ﺍﻟﺸﻲﺀ ﻓﻴﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻛﺮﱘ ؛ ﻷﻧﻪ ﺫﻭ ﺻﻔﺎﺕ ﳏﻤﻮﺩﺓ ‪ ،‬ﻭﰲ ﺃﲰﺎﺀ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺍﻟﻜﺮﱘ ﰲ‬
‫ﺃﲰﺎﺀ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻫﻮ‪ :‬ﺍﻟﺬﻱ ﺗﻔﺮﺩ ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ‪ ،‬ﻭﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ﻓﺎﺟﺘﻤﻊ ﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﺍﳊﺴﻦ ﺍﻷﻋﻈﻢ ﰲ ﺍﻷﲰﺎﺀ ‪ ،‬ﻭﺍﻟﻌﻠﻮ ﰲ ﺍﻟﺼﻔﺎﺕ ‪ ،‬ﻭﺍﳊﻜﻤﺔ ﰲ ﺍﻷﻓﻌﺎﻝ ‪.‬‬
‫ﻓﺎﻟﻜﺮﱘ‪ :‬ﻣﻦ ﻓﺎﻕ ‪-‬ﻳﻌﲏ ﰲ ﺍﻟﻠﻐﺔ‪ -‬ﻣﻦ ﻓﺎﻕ ﺟﻨﺴﻪ ﰲ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻓﺎﻹﻛﺮﺍﻡ ﻫﻮ‪ :‬ﺃﻥ ﺗﺴﻌﻰ ﰲ‬
‫ﲢﻘﻖ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ‪ ،‬ﺃﻭ ﰲ ﲢﻘﻴﻘﻬﺎ ‪ ،‬ﻓﺈﻛﺮﺍﻡ ﺍﳉﺎﺭ‪ :‬ﺃﻥ ﺗﺴﻌﻰ ﰲ ﲢﻘﻴﻖ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺍﻟﱵ ﺗﺘﻄﻠﺒﻬﺎ‬
‫ﺍ‪‬ﺎﻭﺭﺓ ‪.‬‬
‫ﻭﺇﻛﺮﺍﻡ ﺍﻟﻀﻴﻒ‪ :‬ﺃﻥ ﺗﺴﻌﻰ ﰲ ﲢﻘﻴﻖ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺍﻟﱵ ﺗﺘﻄﻠﺒﻬﺎ ﺍﻟﻀﻴﺎﻓﺔ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪" :‬ﻓﻠﻴﻜﺮﻡ ﺟﺎﺭﻩ" ﻋﻠﻰ ﻫﺬﺍ ‪ ،‬ﻳﺪﺧﻞ ﻓﻴﻪ ﺇﻛﺮﺍﻡ ﺍﳉﺎﺭ ﺑﺎﻷﻟﻔﺎﻅ ﺍﳊﺴﻨﺔ ‪ ،‬ﺇﻛﺮﺍﻡ ﺍﳉﺎﺭ ﲝﻔﻆ ﺍﳉﺎﺭ‬
‫ﰲ ﺃﻫﻠﻪ ‪ ،‬ﺣﻔﻆ ﺍﳉﺎﺭ ﰲ ﻋﺮﺿﻪ ‪ ،‬ﰲ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻣﺴﻜﻨﻪ ‪.‬‬
‫ﻭﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺣﻔﻆ ﺍﳉﺎﺭ ﰲ ﺃﺩﺍﺀ ﺍﳊﻘﻮﻕ ﺍﻟﻌﺎﻣﺔ ﻟﻪ ‪ ،‬ﰲ ﺍﳉﺪﺍﺭ ﺍﻟﺬﻱ ﺑﻴﻨﻬﻤﺎ ‪ ،‬ﺃﻭ ﺍﻟﻨﻮﺍﻓﺬ ﺍﻟﱵ ﺗﻄﻞ‬
‫ﻋﻠﻰ ﺍﳉﺎﺭ ‪ ،‬ﺃﻭ ﰲ ﻣﻮﻗﻒ ﺍﻟﺴﻴﺎﺭﺍﺕ ‪-‬ﻣﺜﻼ‪ -‬ﺃﻭ ﰲ ﻏﺬﺍﺀ ﺍﻷﻃﻔﺎﻝ ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ‪ ،‬ﻓﻴﺪﺧﻞ ﻫﺬﺍ ﲨﻴﻌﺎ‬
‫ﰲ ﺇﻛﺮﺍﻡ ﺍﳉﺎﺭ ‪ ،‬ﻭﻳﺪﺧﻞ ﻓﻴﻪ ‪-‬ﺃﻳﻀﺎ‪ -‬ﺃﻥ ﻳﻜﺮﻡ ﺍﳉﺎﺭ ﰲ ﺍﳌﻄﻌﻢ ﻭﺍﳌﻠﺒﺲ ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻳﻌﲏ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻋﻨﺪﻩ ﻃﻌﺎﻡ ﻓﺈﻧﻪ ﻳﻄﻌﻢ ﺟﺎﺭﻩ ﻣﻨﻪ ‪.‬‬

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‫ﻭﻗﺪ ﻛﺎﻥ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺭﲟﺎ ﻃﻬﺎ ﰲ ﺑﻴﺘﻪ ﺑﻌﺾ ﺍﻟﻠﺤﻢ ﻓﻘﺎﻝ‪  :‬ﺃﺭﺳﻠﻮﺍ ﳉﺎﺭﻧﺎ ﺍﻟﻴﻬﻮﺩﻱ ﻣﻦ‬
‫ﻣﺮﻗﺔ ﻫﺬﺍ ﺍﻟﻠﺤﻢ ‪ ‬ﻭﻫﺬﺍ ﰲ ﺣﻖ ﺍﳉﺎﺭ ﺍﻟﻜﺎﻓﺮ ‪ ،‬ﻭﳍﺬﺍ ﺭﺃﻯ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻛﺄﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ‪ ،‬ﻭﻛﻐﲑﻩ‬
‫ﺃﻥ ﺇﻛﺮﺍﻡ ﺍﳉﺎﺭ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﺎﻡ ﻳﺪﺧﻞ ﻓﻴﻪ ﺇﻛﺮﺍﻡ ﺍﳉﺎﺭ ﺍﳌﺴﻠﻢ ‪ ،‬ﻭﺇﻛﺮﺍﻡ ﺍﳉﺎﺭ ﺍﻟﻜﺎﻓﺮ ‪.‬‬
‫ﻭﺇﻛﺮﺍﻡ ﺍﳉﺎﺭ ﺍﳌﺴﻠﻢ ﻟﻪ ﺣﻘﺎﻥ‪ :‬ﻹﺳﻼﻣﻪ ﻭﳉﻮﺍﺭﻩ ‪ ،‬ﻓﺈﺫﺍ ﺇﻛﺮﺍﻡ ﺍﳉﺎﺭ ﻛﻠﻤﺔ ﻋﺎﻣﺔ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺃﺩﺍﺀ ﻣﺎ ﻟﻪ‬
‫ﻣﻦ ﺍﳊﻘﻮﻕ ‪ ،‬ﻭﻛﻒ ﺍﻷﺫﻯ ﻋﻨﻪ ‪ ،‬ﻭﺑﺴﻂ ﺍﻟﻴﺪ ﻟﻪ ﺑﺎﻟﻄﻌﺎﻡ ﻭﻣﺎ ﳛﺘﺎﺟﻪ ‪ ،‬ﻭﻫﺬﺍ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻣﻊ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﺍﳌﺎﻋﻮﻥ ﻫﻮ‪ :‬ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﰲ‬ ‫‪        ‬‬ ‫ﻭﻋﻼ‪:-‬‬
‫ﺍﻹﻋﺎﺭﺓ ‪.‬‬
‫‪    ‬ﻳﻌﲏ‪ :‬ﳝﻨﻌﻮﻥ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺍﻹﻋﺎﺭﺓ ‪ ،‬ﻓﺈﺫﺍ ﺍﺣﺘﺎﺝ ﺟﺎﺭﻙ‬ ‫‪‬‬

‫ﺇﱃ ﺃﻥ ﺗﻌﲑﻩ ﺷﻴﺌﺎ ﻣﻦ ﺃﺩﻭﺍﺕ ﺍﻟﻄﻬﻲ ﺃﻭ ﺷﻴﺌﺎ ﻣﻦ ﺃﺩﻭﺍﺕ ﺍﳌﱰﻝ ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻷﺛﺎﺙ ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻓﺈﻥ ﻣﻦ‬
‫ﺇﻛﺮﺍﻣﻪ ﺃﻥ ﺗﻌﻄﻴﻪ ﺫﻟﻚ ‪.‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻳﺘﻌﺪﻯ ﻋﻠﻰ ﺃﺷﻴﺎﺋﻚ ‪ ،‬ﻭﻳﺘﻠﻒ ﺍﳌﺎﻝ ﻓﻬﺬﺍ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﺍﳊﻖ ﰲ ﺇﻛﺮﺍﻣﻪ ﺑﺬﻟﻚ ؛ ﻷﻧﻪ ﻣﻈﻨﺔ‬
‫ﺍﻟﺘﻌﺪﻱ ‪.‬‬
‫ﺍﳉﺎﺭ ﻫﻨﺎ ﻗﺴﻤﺎﻥ‪ :‬ﺟﺎﺭ ﻗﺮﻳﺐ ‪ ،‬ﻭﺟﺎﺭ ﺑﻌﻴﺪ ‪ ،‬ﻭﰲ ﺍﻟﻘﺴﻤﲔ ﺟﺎﺀ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺳﻮﺭﺓ‬
‫‪   ‬‬ ‫‪        ‬ﻓﻘﻮﻟﻪ‪:‬‬ ‫‪‬‬ ‫ﺍﻟﻨﺴﺎﺀ‪:‬‬
‫‪ ‬ﻓﺴﺮﺕ ﺑﺘﻔﺴﲑﻳﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﳉﺎﺭ ﺫﻱ ﺍﻟﻘﺮﰉ ﻫﻮ ﻣﻦ ﻟﻪ ﺟﻮﺍﺭ ﻭﻗﺮﺍﺑﺔ ﻓﻘﺪﻣﻪ ﻋﻠﻰ ﺍﳉﺎﺭ ﺍﳉﻨﺐ ﻳﻌﲏ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﻗﺮﺍﺑﺔ‬
‫‪    ‬ﺃﻧﻪ ﺍﳉﺎﺭ ﺍﻟﻘﺮﻳﺐ ﻭﺍﳉﺎﺭ ﺍﳉﻨﺐ ﺃﻧﻪ‬ ‫‪‬‬ ‫‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﳉﺎﺭ ﺫﺍ ﺍﻟﻘﺮﰉ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫ﺍﳉﺎﺭ ﺍﻟﺒﻌﻴﺪ ؛ ﻷﻥ ﻛﻠﻤﺔ "ﺟﻨﺐ" ﰲ ﺍﻟﻠﻐﺔ ﺗﻌﲏ‪ :‬ﺍﻟﺒﻌﻴﺪ ‪ ،‬ﻭﻣﻨﻪ ﲰﻴﺖ "ﺍﳉﻨﺎﺑﺔ" ﺟﻨﺎﺑﺔ ‪ ،‬ﻭﻓﻼﻥ ﺟﻨﺐ ﻷﻧﻪ‬
‫ﻣﻦ ﺍﻟﺒﻌﺪ ‪ ،‬ﻓﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺇﻛﺮﺍﻡ ﺍﳉﺎﺭ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﳉﺎﺭ ﺍﻟﻘﺮﻳﺐ ﻭﺍﳉﺎﺭ ﺍﻟﺒﻌﻴﺪ ‪.‬‬
‫ﻣﺎ ﺣﺪ ﺍﳉﺎﺭ ﺍﻟﺒﻌﻴﺪ ؟ ﺑﻌﻀﻬﻢ ﺣﺪﻩ ﺑﺴﺒﻌﺔ ﻳﻌﲏ ﺳﺒﻌﺔ ﺑﻴﻮﺕ ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺣﺪﻩ ﺑﺄﺭﺑﻌﲔ ﺑﻴﺘﺎ ﻣﻦ ﳝﲔ‬
‫ﻭﴰﺎﻝ ‪ ،‬ﻭﺃﻣﺎﻡ ﻭﺧﻠﻒ ‪ ،‬ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﺗﻘﺪﻳﺮﺍﺕ ﱂ ﻳﺼﺢ ﻓﻴﻬﺎ ﺷﻲﺀ ﻋﻦ ﺍﳌﺼﻄﻔﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-‬‬

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‫‪ ،‬ﻭﻫﺬﺍ ﳏﻜﻮﻡ ﺑﺎﻟﻌﺮﻑ ﻓﻤﺎ ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﻌﺮﻑ ﺃﻧﻪ ﻗﺮﻳﺐ ﻓﻬﻮ ﻗﺮﻳﺐ ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﻌﺮﻑ ﺃﻧﻪ ﺟﺎﺭ ﺑﻌﻴﺪ‬
‫ﻓﻴﺪﺧﻞ ﰲ ﺫﻟﻚ ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻨﻮﻉ ﺑﺘﻨﻮﻉ ﺍﻟﺒﻼﺩ ﻭﺍﻷﻋﺮﺍﻑ ‪ ،‬ﻓﻴﻪ ﺗﻔﺎﺻﻴﻞ ﺃﹸﺧﺮ ﺗﻘﺮﺀﻭ‪‬ﺎ ﰲ ﺍﳌﻄﻮﻻﺕ ‪-‬ﺇﻥ ﺷﺎﺀ‬
‫ﺍﷲ‪. -‬‬
‫ﺇﻛﺮﺍﻡ ﺍﻟﻀﻴﻒ ﺃﻥ ﺗﺒﺬﻝ ﻟﻠﻀﻴﻒ ﻣﻦ‬ ‫‪‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻜﺮﻡ ﺿﻴﻔﻪ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﶈﻤﻮﺩﺓ ﻣﺎ ﺑﻪ ﳛﺼﻞ ﻟﻪ ﺍﳊﻖ ‪ ،‬ﻭﺍﻟﺼﻔﺎﺕ ﺍﶈﻤﻮﺩﺓ ﺍﻟﱵ ﺗﻌﻄﻰ ﻟﻠﻀﻴﻒ ‪ ،‬ﻭﺑﺸﺎﺷﺔ ﺍﻟﻮﺟﻪ ‪،‬‬
‫ﻭﺍﻧﻄﻼﻕ ﺍﻷﺳﺎﺭﻳﺮ ‪ ،‬ﻭﺍﻟﻜﺮﻡ ﺑﺎﻟﻠﺴﺎﻥ ﻳﻌﲏ ﺃﻥ ﻳﻀﺎﻑ ﺑﺄﻟﻔﺎﻅ ﺣﺴﻨﺔ ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﻳﻀﺎ ﻣﻦ ﺇﻛﺮﺍﻡ ﺍﻟﻀﻴﻒ ﺃﻥ‬
‫ﺗﻄﻌﻤﻪ ‪ ،‬ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ؛ ﻷﻥ ﺍﻷﺿﻴﺎﻑ ﳛﺘﺎﺟﻮﻥ ﻟﺬﻟﻚ ‪ ،‬ﻭﻗﻮﻟﻪ ﻫﻨﺎ‪  :‬ﻓﻠﻴﻜﺮﻡ ﺟﺎﺭﻩ ‪  ‬ﻓﻠﻴﻜﺮﻡ ﺿﻴﻔﻪ‬
‫‪  ‬ﻓﻠﻴﻘﻞ ﺧﲑﺍ ‪ ‬ﻛﻠﻬﺎ ﺃﻭﺍﻣﺮ ‪ ،‬ﻭﻫﻲ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ‪.‬‬
‫ﻭﺇﻛﺮﺍﻡ ﺍﻟﻀﻴﻒ ﻭﺍﺟﺐ ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﳊﺪﻳﺚ ﺑﺈﻃﻌﺎﻣﻪ ‪ ،‬ﻭﻫﺬﺍ ﻓﻴﻪ ﺗﻔﺼﻴﻞ ﻭﻫﻮ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻳﻀﺎﻑ‬
‫ﺍﻟﻀﻴﻒ ﺑﺎﻹﻃﻌﺎﻡ ﻳﻮﻣﺎ ﻭﻟﻴﻠﺔ ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺃ‪‬ﺎ ﺟﺎﺋﺰﺓ ﺍﻟﻀﻴﻒ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ‪ ،‬ﻭﲤﺎﻡ ﺍﻟﻀﻴﺎﻓﺔ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‬
‫ﺑﻠﻴﺎﻟﻴﻬﺎ‪ ،‬ﻳﻌﲏ ﻳﻮﻣﲔ ﺑﻌﺪ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺍﻷﻭﱃ ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﺮﻡ ﺍﻟﻀﻴﻒ ﻳﻮﻣﺎ ﻭﻟﻴﻠﺔ ‪ ،‬ﻳﻌﲏ ﺑﺄﻥ ﺗﻌﻄﻴﻪ ﻣﺎ‬
‫ﳛﺘﺎﺟﻪ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻫﺬﺍ ﰲ ﺣﻖ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﺍﻟﺬﻳﻦ ﻟﻴﺲ ﰒ ﻣﻜﺎﻥ ﳝﻜﻦ ﺍﻟﻀﻴﻒ ﺃﻥ ﻳﺴﺘﺄﺟﺮ ﻟﻪ ‪ ،‬ﺃﻣﺎ ﰲ ﺍﳌﺪﻥ‬
‫ﺍﻟﻜﺒﺎﺭ ﺍﻟﺬﻱ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﺍﳋﺎﻥ ‪ ،‬ﻭﻳﻮﺟﺪ ﻓﻴﻬﺎ ﺍﻟﺪﻭﺭ ﺍﻟﱵ ﺗﺆﺟﺮ ﻓﺈﻧﻪ ﻻ ﲡﺐ ﺍﻟﻀﻴﺎﻓﺔ ؛ ﻷﻧﻪ ﻻ ﻳﻀﻴﻒ ﻣﻊ‬
‫ﺫﻟﻚ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﳏﺘﺎﺟﺎ ﳍﺎ ‪ ،‬ﻭﻻ ﻣﻜﺎﻥ ﻟﻪ ﻳﺆﻭﻳﻪ ﻓﺈﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﺃﻥ ﻳﻌﻄﻴﻪ ﻛﻔﺎﻳﺘﻪ ‪ ،‬ﻭﺃﻥ ﻳﻀﻴﻔﻪ‬
‫ﻳﻮﻣﺎ ﻭﻟﻴﻠﺔ ‪ ،‬ﻭﲤﺎﻡ ﺍﻟﺜﻼﺛﺔ ﻣﺴﺘﺤﺐ ‪ ،‬ﻳﻌﲏ ﰲ ﻣﻜﺎﻥ ﻻ ﻳﻮﺟﺪ ﻓﻴﻪ ﺩﺍﺭ ﳝﻜﻨﻪ ﺃﻥ ﻳﺴﺘﺄﺟﺮﻫﺎ ‪.‬‬
‫ﺃﻣﺎ ﻣﺜﻞ ﺍﻵﻥ ﰲ ﻣﺪﻧﻨﺎ ﺍﻟﻜﺒﺎﺭ ﻫﺬﻩ ﻓﺈ‪‬ﺎ ﻻ ﲡﺐ ‪ ،‬ﻭﺇﳕﺎ ﺗﺴﺘﺤﺐ ‪ ،‬ﰲ ﺍﻟﻘﺮﻯ ﰲ ﺍﻷﻃﺮﺍﻑ ‪ ،‬ﻭﺃﻫﻞ‬
‫ﺍﳋﻴﺎﻡ ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﺇﺫﺍ ﻧﺰﻝ ‪‬ﻢ ﺍﻷﺿﻴﺎﻑ ﻓﺈﻧﻪ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﺮﻳﻬﻢ ﻳﻮﻣﺎ ﻭﻟﻴﻠﺔ ‪ ،‬ﻭﲤﺎﻡ ﺍﻟﻀﻴﺎﻓﺔ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‬
‫ﺑﻠﻴﺎﻟﻴﻬﺎ ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﻤﺎ ﺍﻟﺬﻱ ﻳﻘﺪﻣﻪ ؟ ﺍﻟﺬﻱ ﻳﻘﺪﻣﻪ ﻟﻠﻀﻴﻒ ﻣﺎ ﺗﻴﺴﺮ ﻟﻪ ‪ ،‬ﻳﻌﲏ ﻣﺎ ﻳﻄﻌﻤﻪ ﻫﻮ ﻭﺃﻫﻠﻪ ‪ ،‬ﻭﻻ‬
‫ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻜﻠﻒ ﻟﻪ ﰲ ﺫﺑﺢ ‪ ،‬ﺃﻭ ﺗﻜﻠﻒ ﻃﻌﺎﻡ ﻛﺜﲑ ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ‪ ،‬ﻓﺎﻟﺬﻱ ﳚﺐ ﻣﺎ ﻳﻄﻌﻤﻪ ﺑﻪ ‪،‬‬
‫ﻭﻳﺴﺪ ﻋﻮﺯﺓ ﻫﺬﺍ ﺍﻟﻀﻴﻒ ‪ ،‬ﺃﻭ ﻣﺎ ﻳﺴﺪ ﺟﻮﻋﻪ ﻳﻌﲏ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺍﳌﻌﺘﺎﺩ ﺍﻟﺬﻱ ﻳﺄﻛﻠﻪ ‪.‬‬

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‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻷﺛﺮ‪ :‬ﺃﻥ ﻗﻮﻣﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﺭﺳﻠﻮﺍ ﻟﻌﻤﺮ ‪ ‬ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻓﻘﺎﻟﻮﺍ ﻟﻪ‪ :‬ﺇﻥ ﺍﳌﺴﻠﻤﲔ‬
‫ﺇﺫﺍ ﻣﺮﻭﺍ ﺑﻨﺎ ﻛﻠﻔﻮﻧﺎ ﺫﺑﺢ ﺍﻟﺪﺟﺎﺝ ﳍﻢ ‪ ،‬ﻭﺇﻥ ﻫﺬﺍ ﻻ ﻧﻄﻴﻘﻪ ‪ ،‬ﻓﺄﺭﺳﻞ ﺇﻟﻴﻬﻢ ﻋﻤﺮ ﲟﺎ ﺣﺎﺻﻠﻪ ﺃﻥ ﺃﻃﻌﻤﻮﻫﻢ ﳑﺎ‬
‫ﺗﺄﻛﻠﻮﻥ ﻭﻻ ﺗﺘﻜﻠﻔﻮﺍ ﳍﻢ ‪.‬‬
‫ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻣﻦ ﺣﻴﺚ ﺍﻷﺻﻮﻝ ﰲ ﺃﻥ ﺍﻹﻛﺮﺍﻡ ﻻ ﻳﻌﲏ ﺍﻟﺘﻜﻠﻒ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﺟﻮﺏ ﰲ ﺣﻖ ﻣﻦ ﻋﻨﺪﻩ‬
‫ﻓﻀﻞ ﰲ ﻣﺎﻟﻪ ‪ ،‬ﻳﻔﻴﺾ ﻭﻳﺰﻳﺪ ﻋﻦ ﺣﺎﺟﺘﻪ ﺍﻟﻀﺮﻭﺭﻳﺔ ‪ ،‬ﻭﺣﺎﺟﺔ ﻣﻦ ﻳﻌﻮﻟﻪ ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﳏﺘﺎﺟﺎ ﻫﻮ ﻭﻣﻦ‬
‫ﻳﻌﻮﻟﻪ ﳏﺘﺎﺝ ﳍﺬﺍ ﺍﻟﻄﻌﺎﻡ ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻳﻌﻮﻟﻪ ﺃﻭﱃ ﻣﻦ ﺍﻟﻀﻴﻒ ﰲ ﺍﻟﺸﺮﻉ ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‬

‫ﻻ ﺗﻐﻀﺐ‬

‫ﺃﻭﺻﲏ‪ .‬ﻗﺎﻝ‪ :‬ﻻ ﺗﻐﻀﺐ‪ .‬ﻓﺮﺩﺩ ﻣﺮﺍﺭﺍ ﻗﺎﻝ‪ :‬ﻻ‬ ‫‪‬‬ ‫ﺇﻥ ﺭﺟﻼ ﻗﺎﻝ ﻟﻠﻨﱯ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬ ‫‪‬‬ ‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫ﺗﻐﻀﺐ ‪ ‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ‪.‬‬
‫‪‬‬ ‫ﻫﺬﺍ ﺃﻳﻀﺎ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻵﺩﺍﺏ ﺍﻟﻌﻈﻴﻤﺔ ﺣﻴﺚ ﻗﺎﻝ ﺍﻟﻨﱯ ‪ ‬ﻟﺮﺟﻞ ﺳﺄﻟﻪ ‪ ‬ﺃﻭﺻﲏ‪ .‬ﻗﺎﻝ‪ :‬ﻻ ﺗﻐﻀﺐ‬
‫ﻭﺍﻟﺴﺆﺍﻝ ﺑﺎﻟﻮﺻﻴﺔ ﺣﺼﻞ ﻣﺮﺍﺭﺍ ﻣﻦ ﻋﺪﺩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﻳﺴﺄﻟﻮﻥ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻓﻴﻘﻮﻟﻮﻥ‬
‫ﻟﻪ‪ :‬ﺃﻭﺻﻨﺎ ‪ ،‬ﺃﻭﺻﲏ ﻭﺍﺧﺘﻠﻒ ﺟﻮﺍﺑﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻓﻤﺮﺓ ﻗﺎﻝ ﻣﺜﻞ ﻣﺎ ﻫﻨﺎ‪  :‬ﻻ ﺗﻐﻀﺐ ‪ ‬ﻭﻗﺎﻝ‬
‫ﻟﺮﺟﻞ ‪ ‬ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﻭﺻﲏ ‪ .‬ﻗﺎﻝ‪ :‬ﻻ ﻳﺰﺍﻝ ﻟﺴﺎﻧﻚ ﺭﻃﺒﺎ ﻣﻦ ﺫﻛﺮ ﺍﷲ ‪ ‬ﻭﻗﺎﻝ ﻟﻪ ﺭﺟﻞ‪ :‬ﺃﻭﺻﲏ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﻛﺬﺍ‬
‫‪ ،‬ﻭﺗﻜﺮﺭ ﻫﺬﺍ ‪ ،‬ﻭﺍﺧﺘﻠﻔﺖ ﺍﻹﺟﺎﺑﺔ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺍﺧﺘﻼﻑ ﺍﻹﺟﺎﺑﺔ ﳛﻤﻞ ﻋﻠﻰ ﺃﺣﺪ ﺗﻔﺴﲑﻳﻦ ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻧﻮ‪‬ﻉ‬
‫ﺍﻹﺟﺎﺑﺔ ﲝﺴﺐ ﻣﺎ ﻳﻌﻠﻤﻪ ﻋﻦ ﺍﻟﺴﺎﺋﻞ ‪ ،‬ﻓﺎﻟﺴﺎﺋﻞ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺬﻛﺮ ﺃﺭﺷﺪﻩ ﻟﻠﺬﻛﺮ ‪ ،‬ﻭﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﱃ‬
‫ﺃﻥ ﻻ ﻳﻐﻀﺐ ﺃﺭﺷﺪﻩ ﺇﱃ ﻋﺪﻡ ﺍﻟﻐﻀﺐ‪.‬‬

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‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻧﻮ‪‬ﻉ ﺍﻹﺟﺎﺑﺔ ﻟﺘﺘﻨﻮﻉ ﺧﺼﺎﻝ ﺍﳋﲑ ﰲ ﺍﻟﻮﺻﺎﻳﺎ ﻟﻸﻣﺔ ‪ .‬ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﺳﻴﻨﻘﻞ ﻣﺎ‬
‫ﺃﻭﺻﻰ ﺑﻪ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻓﺘﺘﻨﻮﻉ ﺍﻹﺟﺎﺑﺔ ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻗﺎﻝ‪ :‬ﺃﻭﺻﲏ ﳏﺘﺎﺝ ﻟﻜﻞ ﺟﻮﺍﺏ‪.‬‬
‫ﻭﻻ ﻳﺰﺍﻝ ﻟﺴﺎﻧﻚ‬ ‫‪ ‬‬ ‫ﻗﺎﻝ‪ :‬ﻻ ﺗﻐﻀﺐ‬ ‫‪‬‬ ‫ﻟﻜﻦ ﱂ ﻳﻜﺜﺮ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺍﻟﻮﺻﺎﻳﺎ ﺑﺄﻥ‬
‫ﺭﻃﺒﺎ ﺑﺬﻛﺮ ﺍﷲ ‪ ‬ﻭﻛﺬﺍ ﻭﻛﺬﺍ ﺣﱴ ﻻ ﺗﻜﺜﺮ ﻋﻠﻴﻪ ﺍﳌﺴﺎﺋﻞ ‪.‬‬
‫ﻓﺈﻓﺎﺩﺓ ﻣﻦ ﻃﻠﺐ ﺍﻟﻮﺻﻴﺔ ﺑﺸﻲﺀ ﻭﺍﺣﺪ ﺃﺩﻋﻰ ﻟﻼﻫﺘﻤﺎﻡ ‪ ،‬ﻭﻟﺘﻄﺒﻴﻘﻪ ﻟﺘﻠﻚ ﺍﻟﻮﺻﻴﺔ ‪ ،‬ﻗﺎﻝ ﻫﻨﺎ‪" :‬ﺃﻭﺻﲏ" ‪،‬‬
‫ﻭﺍﻟﻮﺻﻴﺔ‪ :‬ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳋﲑ ‪ ،‬ﻳﻌﲏ‪ :‬ﺩﻟﲏ ﻋﻠﻰ ﻛﻼﻡ ﲣﺼﲏ ﺑﻪ ﻣﻦ ﺍﳋﲑ ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺧﲑ ﱄ ﰲ ﻋﺎﺟﻞ‬
‫ﺃﻣﺮﻱ ﻭﺁﺟﻠﻪ‪  .‬ﻗﺎﻝ‪ :‬ﻻ ﺗﻐﻀﺐ ‪ ‬ﻭﻗﻮﻟﻪ ﻫﻨﺎ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻻ ﺗﻐﻀﺐ ‪ ‬ﺩﻝ ﻋﻠﻰ ﺃﻥ ﻣﻦ‬
‫ﻃﻠﺐ ﻣﻨﻪ ﺍﻟﻮﺻﻴﺔ ﺃﻥ ﳚﺘﻬﺪ ﰲ ﺍﻟﻮﺻﻴﺔ ﺍﳉﺎﻣﻌﺔ ‪ ،‬ﻭﻓﻴﻤﺎ ﳛﺘﺎﺟﻪ ﺍﳌﻮﺻﻰ ‪ ،‬ﻭﺃﻻ ﻳﺘﺨﻠﻒ ﻋﻦ ﺍﳉﻮﺍﺏ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻳﻨﺎﺳﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﻠﻢ ﺃﻭ ﺍﳌﺮﰊ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺘﺤﻀﺮﺍ ﻟﻮﺻﺎﻳﺎ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻭﻟﻮﺻﺎﻳﺎ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ ﺣﱴ ﻳﻌﻄﻴﻬﺎ ﻣﱴ ﻣﺎ ﺳﻨﺤﺖ ﺍﳊﺎﺟﺔ ﰲ ﻃﻠﺐ ﺍﻟﻮﺻﻴﺔ ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻻ ﺗﻐﻀﺐ ‪ ‬ﻫﺬﺍ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻟﻪ ﻣﺮﺗﺒﺘﺎﻥ‪ :‬ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ‪ :‬ﻻ ﺗﻐﻀﺐ‬
‫ﺇﺫﺍ ﺃﺗﺖ ﺩﻭﺍﻋﻲ ﺍﻟﻐﻀﺐ ﻓﺎﻛﻈﻢ ﻏﻀﺒﻚ ‪ ،‬ﻭﺍﻛﻈﻢ ﻏﻴﻈﻚ ‪ ،‬ﻭﻫﺬﺍ ﺟﺎﺀﺕ ﻓﻴﻪ ﺁﻳﺎﺕ ‪ ،‬ﻭﻣﻨﻬﺎ ﻗﻮﻝ ﺍﷲ ‪-‬‬
‫ﻭﻛﻈﻢ ﺍﻟﻐﻴﻆ ﻣﻦ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﷲ‬ ‫‪       ‬‬ ‫ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﺍﳌﺆﻣﻨﲔ ﺍﶈﺴﻨﲔ ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻜﻈﻤﻮﻥ ﺍﻟﻐﻀﺐ ﻋﻨﺪ ﺛﻮﺭﺗﻪ ‪.‬‬
‫ﻭﺟﺎﺀ ‪-‬ﺃﻳﻀﺎ‪ -‬ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪  :‬ﻣﻦ ﻛﻈﻢ ﻏﻴﻈﺎ ‪ ،‬ﻭﻫﻮ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﻧﻔﺎﺫﻩ ‪،‬‬
‫ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻭﺍﳊﺪﻳﺚ ﰲ‬ ‫‪‬‬ ‫ﺩﻋﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﺭﺀﻭﺱ ﺍﳋﻼﺋﻖ ﺇﱃ ﺍﳉﻨﺔ‬
‫ﺍﻟﺴﻨﻦ ‪ ،‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪.‬‬
‫ﻓﻜﻈﻢ ﺍﻟﻐﻴﻆ ﻭﻣ‪‬ﺴ‪‬ﻚ ﺍﻟﻐﻀﺐ ﻫﺬﺍ ﻫﻮ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﺩﻝ ﻋﻠﻴﻬﺎ ﻗﻮﻟﻪ‪  :‬ﻻ ﺗﻐﻀﺐ ‪ ‬ﻭﻛﻈﻢ ﺍﻟﻐﻴﻆ‬
‫‪ ،‬ﻭﺇﻣﺴﺎﻙ ﺍﻟﻐﻀﺐ ﻫﺬﺍ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﶈﻤﻮﺩﺓ ‪ ،‬ﻭﻳﺄﰐ ﺗﻔﺼﻴﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻛﻮﻧﻪ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﶈﻤﻮﺩﺓ ‪.‬‬
‫ﺍﻟﺜﺎﱐ ‪-‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﺜﺎﱐ‪ :-‬ﻻ ﺗ‪‬ﺴ‪‬ﻊ‪ ‬ﻓﻴﻤﺎ ﻳﻐﻀﺒﻚ ؛ ﻷﻧﻪ ﻣﻦ ﺍﳌﺘﻘﺮﺭ ﺃﻥ ﺍﻟﻮﺳﺎﺋﻞ ﺗﺆﺩﻱ ﺇﱃ ﺍﻟﻐﺎﻳﺎﺕ ‪،‬‬
‫ﻓﺈﺫﺍ ﻛﻨﺖ ﺗﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻳﺆﺩﻱ ﺑﻚ ﺇﱃ ﻏﺎﻳﺔ ﺗﻐﻀﺒﻚ ﻓﻼ ﺗ‪‬ﺴ‪‬ﻊ‪ ‬ﺇﱃ ﻭﺳﺎﺋﻠﻬﺎ ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻛﺜﲑ ﻣﻦ‬

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‫ﺍﻟﺴﻠﻒ ﳝﺪﺣﻮﻥ ﺍﻟﺘﻐﺎﻓﻞ ‪ ،‬ﻭﻗﺎﻝ ﺭﺟﻞ ﻟﻺﻣﺎﻡ ﺃﲪﺪ‪ :‬ﻛﺎﻥ ﻭﻛﻴﻊ ﻳﻘﻮﻝ ‪ ،‬ﺃﻭ ﺃﺣﺪ ﺍﻷﺋﻤﺔ ﻏﲑ ﻭﻛﻴﻊ ‪-‬‬
‫ﺍﻟﻨﺴﻴﺎﻥ ﻣﲏ‪ :-‬ﺍﳋﲑ ﺗﺴﻌﺔ ﺃﻋﺸﺎﺭﻩ ﰲ ﺍﻟﺘﻐﺎﻓﻞ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺃﺧﻄﺄ ‪ ،‬ﺍﳋﲑ ﻛﻠﻪ ﰲ ﺍﻟﺘﻐﺎﻓﻞ ﻳﻌﲏ‪ :‬ﺃﻥ ﺇﺣﻘﺎﻕ ﺍﻷﻣﻮﺭ ﺇﱃ ﺁﺧﺮﻫﺎ ﰲ ﻛﻞ ﺷﻲﺀ ﻫﺬﺍ‬
‫ﻏﲑ ﳑﻜﻦ ؛ ﻷﻥ ﺍﻟﻨﻔﻮﺱ ﻣﻄﺒﻮﻋﺔ ﻋﻠﻰ ﺍﻟﺘﺴﺎﻫﻞ ﻭﻣﻄﺒﻮﻋﺔ ﻋﻠﻰ ﺍﻟﺘﻮﺳﻊ ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﻣﺎ ﻋﻨﺪﻫﺎ ‪ ،‬ﻓﺘﻐﺎﻓﻞ ﺍﳌﺮﺀ‬
‫ﻋﻤﺎ ﳛﺪﺙ ﻟﻪ ﺍﻟﻐﻀﺐ ‪ ،‬ﻭﳛﺪﺙ ﻟﻪ ﻣﺎ ﻻ ﻳﺮﺿﻴﻪ ‪ ،‬ﺗﻐﺎﻓﻠﻪ ﻋﻦ ﺫﻟﻚ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳋﲑ ﺍﻟﻌﻈﻴﻤﺔ ‪ ،‬ﺑﻞ ﻗﺎﻝ‪:‬‬
‫ﺍﳋﲑ ﻛﻠﻪ ﰲ ﺍﻟﺘﻐﺎﻓﻞ ‪ ،‬ﺍﻟﺘﻐﺎﻓﻞ ﻋﻦ ﺍﻹﺳﺎﺀﺓ ‪ ،‬ﺍﻟﺘﻐﺎﻓﻞ ﻋﻦ ﺍﻟﻜﻼﻡ ﻓﻴﻤﺎ ﻻ ﳛﻤﺪ ‪.‬‬
‫ﺍﻟﺘﻐﺎﻓﻞ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻋﻦ ﺑﻌﺾ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺑﻌﺪﻡ ﻣﺘﺎﺑﻌﺘﻬﺎ ﻭﳊﻮﻗﻬﺎ ﺇﱃ ﺁﺧﺮﻫﺎ ﺇﱃ ﺁﺧﺮ ﺫﻟﻚ ﻓﺎﻟﺘﻐﺎﻓﻞ ﺃﻣﺮ‬
‫ﳏﻤﻮﺩ ﻭﻫﺬﺍ ﻣﺒﲏ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺤﺴﺲ ﻭﺍﻟﺘﺠﺴﺲ ‪ ،‬ﻗﻮﻟﻪ ﺃﻳﻀﺎ ﻫﻨﺎ‪  :‬ﻻ ﺗﻐﻀﺐ ‪ ‬ﲟﻌﲎ‪ :‬ﻻ‬
‫ﺗﺪﺧﻞ ﰲ ﻭﺳﺎﺋﻞ ﺍﻟﻐﻀﺐ ﰲ ﺃﻧﻮﺍﻋﻬﺎ ‪ ،‬ﻓﻜﻞ ﻭﺳﻴﻠﺔ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺍﻟﻐﻀﺐ ﻓﻤﻨﻬﻲ ﻋﻦ ﺍﺗﺒﺎﻋﻬﺎ‬
‫‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﻣﻦ ﻧﻔﺴﻚ ﺃﻧﻪ ﻳﺆﺩﻱ ﺑﻚ ﺇﱃ ﺍﻟﻐﻀﺐ ‪ ،‬ﻓﺎﳊﺪﻳﺚ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺗﻨﺘﻬﻲ‬
‫ﻋﻨﻪ ﻣﻦ ﺃﻭﻟﻪ ‪ ،‬ﻭﻻ ﺗﺘﺒﻊ ﻧﻔﺴﻚ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﺗﺘﻤﺎﺭﻯ ﻓﻴﻪ ﺃﻭ ﺗﺘﻤﺎﺩﻯ ﻓﻴﻪ ﺣﱴ ﻳﻐﻀﺒﻚ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻗﺪ ﻻ‬
‫ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻜﻈﻢ ﺍﻟﻐﻀﺐ ﺃﻭ ﺍﻟﻐﻴﻆ ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ‪ ،‬ﻭﺃﻥ ﺍﳊﺪﻳﺚ ﻟﻪ ﻣﻌﻨﻴﺎﻥ ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻐﻀﺐ ﻳﺸﻤﻞ ﺍﻟﻨﻬﻲ ﻋﻦ ﺇﻧﻔﺎﺫ ﺍﻟﻐﻀﺐ‬
‫ﺑﻜﺘﻤﺎﻥ ﺍﻟﻐﻀﺐ ‪ ،‬ﻭﻳﺸﻤﻞ ‪-‬ﺃﻳﻀﺎ‪ -‬ﺍﻟﻨﻬﻲ ﻋﻦ ﻏﺸﻴﺎﻥ ﻭﺳﺎﺋﻞ ﺍﻟﻐﻀﺐ ‪ ،‬ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﺈﻥ ﺍﻟﻐﻀﺐ ﻣﻦ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﳌﺬﻣﻮﻣﺔ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﻭﺳﺎﺋﻞ ﺇﺑﻠﻴﺲ ‪ ،‬ﻓﺎﻟﻐﻀﺐ ﺩﺍﺋﻤﺎ ﻳﻜﻮﻥ ﻣﻌﻪ ﺍﻟﺸﺮ ‪.‬‬
‫ﻓﻜﺜﲑ ﻣﻦ ﺣﻮﺍﺩﺙ ﺍﻟﻘﺘﻞ ﻭﺍﻻﻋﺘﺪﺍﺀﺍﺕ ﻛﺎﻧﺖ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻟﻐﻀﺐ ‪ ،‬ﻛﺜﲑ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﺴﻴﺊ ﺍﻟﺬﻱ ﺭﲟﺎ‬
‫ﻟﻮ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺮﺟﻊ ﻓﻴﻪ ﻟﺮﺟﻊ ‪ ،‬ﻟﻜﻨﻪ ﺃﻧﻔﺬﻩ ﻣﻦ ﺟﺮﺍﺀ ﺍﻟﻐﻀﺐ ‪.‬‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺴﻴﺌﺔ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺑﲔ ﺃﻫﻠﻪ ‪ ،‬ﻭﺣﻮﺍﺩﺙ ﺍﻟﻄﻼﻕ ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻛﺎﻥ ﻣﻨﺸﺄﻫﺎ‬
‫ﺍﻟﻐﻀﺐ ‪ ،‬ﻭﻛﺜﲑ ﻣﻦ ﻗﻄﻊ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ‪ ،‬ﻭﺗﻘﻄﻴﻊ ﺍﻷﻭﺍﺻﺮ ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻮﺻﻠﻬﺎ ﻛﺎﻥ ﺳﺒﺐ‪‬‬
‫ﺍﻟﻘﻄﻴﻌﺔ‪ ‬ﺍﻟﻐﻀﺐ‪ ، ‬ﻭﳎﺎﺭﺍﺓ ﺍﻟﻜﻼﻡ ‪ ،‬ﻭﺗﺒﺎﺩﻝ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻐﻀﺐ ﺇﱃ ﺃﻥ ﳜﺮﺟﻪ ﻋﻤﺎ ﻳﻌﻘﻞ ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ‬
‫"ﻻﺕ ﺳﺎﻋﺔ ﺇﺻﻼﺡ" ‪.‬‬

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‫ﻭﻫﻜﺬﺍ ﰲ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ‪ ،‬ﻓﺎﻟﻐﻀﺐ ﻣﺬﻣﻮﻡ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﻭﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻹﺣﺪﺍﺙ‬
‫ﺍﻟﻔﺮﻗﺔ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﻭﺇﺷﺎﻋﺔ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﶈﺮﻣﺎﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ‪.‬‬
‫ﻋﻼﺝ ﺍﻟﻐﻀﺐ‪:‬‬
‫ﺟﺎﺀ ﰲ ﺍﻟﺴﻨﺔ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﰲ ﻋﻼﺝ ﺍﻟﻐﻀﺐ ‪ ،‬ﳒﻤﻠﻬﺎ ﰲ ﺍﻵﰐ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺃﻥ ﺍﻟﻐﻀﺐ ﻳﻌﺎﰿ ﺑﺎﻟﻮﺿﻮﺀ ؛ ﻷﻧﻪ ﻓﻴﻪ ﺛﻮﺭﺓ ‪ ،‬ﻭﺍﻟﻮﺿﻮﺀ ﻓﻴﻪ ﺗﱪﻳﺪ ؛ ﻭﻷﻥ ﺍﻟﻐﻀﺐ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ‪،‬‬
‫ﻭﺍﻟﻮﺿﻮﺀ ﻓﻴﻪ ﺍﺳﺘﻜﺎﻧﺔ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺗﻌﺒﺪ ﷲ ‪ ،‬ﻓﻬﻮ ﻳ‪‬ﺴﻜﹼﻦ ﺍﻟﻐﻀﺐ ‪ ،‬ﻓﻤﻦ ﻏﻀﺐ ﻓﻴﺸﺮﻉ ﻟﻪ ﺍﻟﻮﺿﻮﺀ‬
‫‪.‬‬
‫ﻛﺬﻟﻚ ﳑﺎ ﺟﺎﺀ ﰲ ﺍﻟﺴﻨﺔ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﻏﻀﺐ ﻭﻛﺎﻥ ﻗﺎﺋﻤﺎ ﺃﻥ ﻳﻘﻌﺪ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﻋﻼﺝ ﺁﺛﺎﺭ ﺍﻟﻐﻀﺐ ؛ ﻷﻧﻪ‬
‫ﻳﺴﻜﻦ ﻧﻔﺴﻪ ‪ ،‬ﻭﻣﻦ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻋﻼﺝ ﺍﻟﻐﻀﺐ ﺃﻥ ﻳﺴﻌﻰ ﰲ ﻛﻮﻧﻪ ﻭﺇﺑﺪﺍﻟﻪ ﺑﺎﻟﻜﻼﻡ ﺍﳊﺴﻦ ‪ ،‬ﳌﻦ ﻗﺪﺭ ﻋﻠﻰ‬
‫ﺫﻟﻚ ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺒﺘﻠﻰ ‪ ،‬ﻭﺍﺑﺘﻼﺅﻩ ﻳﻜﻮﻥ ﻣﻊ ﺩﺭﺟﺎﺗﻪ ﻭﺃﺟﺮﻩ ﻭﺛﻮﺍﺑﻪ ‪ ،‬ﻓﺈﺫﺍ ﺍﺑﺘﻠﻰ ﲟﺎ ﻳﻐﻀﺒﻪ‬
‫‪   ‬‬ ‫ﻓﻜﻈﻢ ﺫﻟﻚ ‪ ،‬ﻭﺍﻣﺘﺜﻞ ﺃﻣﺮ ﺍﻟﻨﱯ ‪ ‬ﻭﻣﺎ ﺣﺚ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻭﻛﻈﻢ ﻏﻴﻈﻪ ‪ ،‬ﻭﻫﻮ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﻧﻔﺎﺫﻩ ‪ ،‬ﻛﺎﻥ ﺣﺮﻳﺎ ﺑﻜﻞ ﻓﻀﻞ ﳑﺎ ﺟﺎﺀ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ‪ ،‬ﺑﺄﻥ ﻳﺪﻋﻰ ﻋﻠﻰ‬
‫ﺭﺀﻭﺱ ﺍﳋﻼﺋﻖ ﺇﱃ ﺍﳉﻨﺔ ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺩﺏ ﺍﻟﻌﻈﻴﻢ ‪ ،‬ﻓﺤﺮﻯ ﺑﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ‪ ،‬ﻭﺑﻜﻞ ﻣﺴﺘﻘﻴﻢ ﻋﻠﻰ ﺃﻣﺮ ﺍﷲ ﺃﻥ‬
‫ﻳﻮﻃﻦ ﻧﻔﺴﻪ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻐﻀﺐ ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﻐﻀﺐ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺻﻔﺔ ﲢﻤﻞ ﻋﻠﻴﻪ ‪ ،‬ﻭﺍﻟﺼﻔﺔ ﺍﻟﱵ ﲢﻤﻞ ﻋﻠﻴﻪ‪:‬‬
‫ﺍﳊﻠﻢ ﻭﺍﻷﻧﺎﺓ ‪ ،‬ﻭﻣﻦ ﺍﺗﺼﻒ ﺑﺎﳊﻠﻢ ﻭﺍﻷﻧﺎﺓ ﻛﺎﻥ ﺣﻜﻴﻤﺎ؛ ﻭﳍﺬﺍ ﺍﻟﻐﻀﻮﺏ ﻻ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺎﳉﺎ ﻟﻸﻣﻮﺭ‬
‫‪ ،‬ﺑﻞ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﻬﺪﺃ ﺣﱴ ﻳﻜﻮﻥ ﺣﻜﻴﻤﺎ ‪.‬‬
‫‪‬‬ ‫ﻭﻛﺎﻥ ﻟﻠﻐﻀﺐ ﺑﻌﺾ ﺍﻵﺛﺎﺭ ﺍﻟﺴﻴﺌﺔ ﰲ ﻗﺼﺺ ﻣﺘﻨﻮﻋﺔ ‪ ،‬ﻭﳍﺬﺍ ﻧﻘﻮﻝ‪ :‬ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﺃﻋﻴﻨﻨﺎ ﺩﺍﺋﻤﺎ ﰲ ﻋﻼﻗﺎﺗﻨﺎ ﻣﻊ ﺇﺧﻮﺍﻧﻨﺎ ‪ ،‬ﻭﻣﻊ ﺃﻫﻠﻴﻨﺎ ﻭﻣﻊ ﺍﻟﺼﻐﺎﺭ ‪ ،‬ﻭﻣﻊ‬ ‫‪‬‬ ‫ﻻ ﺗﻐﻀﺐ‬

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‫ﺍﻟﻜﺒﺎﺭ ﻓﻜﻠﻤﺎ ﻛﺎﻥ ﺍﳌﺮﺀ ﺃﺣﻠﻢ ﻭﺃﺣﻜﻢ ﰲ ﻟﻔﻈﻪ ﻭﻓﻌﻠﻪ ﻛﻠﻤﺎ ﻛﺎﻥ ﺃﻗﺮﺏ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﻭﻫﺬﺍ ﻣﻦ‬
‫ﺻﻔﺎﺕ ﺧﺎﺻﺔ ﻋﺒﺎﺩ ﺍﷲ ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‬

‫ﺇﻥ ﺍﷲ ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‬
‫ﻭﻋﻦ ﺃﰊ ﻳﻌﻠﻰ ﺷﺪﺍﺩ ﺑﻦ ﺃﻭﺱ ‪ ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪  :‬ﺇﻥ ﺍﷲ ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ‪ ،‬ﻓﺈﺫﺍ‬
‫ﻗﺘﻠﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﻘﺘﻠﺔ ‪ ،‬ﻭﺇﺫﺍ ﺫﲝﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﺬﲝﺔ ‪ ،‬ﻭﻟﻴﺤﺪ ﺃﺣﺪﻛﻢ ﺷﻔﺮﺗﻪ ‪ ،‬ﻭﻟﲑﺡ ﺫﺑﻴﺤﺘﻪ ‪ ‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬
‫‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺑﺎﺏ ﺁﺧﺮ ‪ ،‬ﻭﻫﻮ ﺑﺎﺏ ﺍﻹﺣﺴﺎﻥ ‪ ،‬ﻓﻘﺎﻝ ﻓﻴﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺇﻥ ﺍﷲ ﻛﺘﺐ‬
‫ﻓﻠﻔﻆ ﻛﺘﺐ ﻳﺪﻟﻨﺎ ﻋﻠﻰ ﺃﻥ ﺍﻹﺣﺴﺎﻥ ﻭﺍﺟﺐ ؛ ﻷﻥ ﻟﻔﻆ‪ :‬ﻛﺘﺐ ‪-‬ﻋﻨﺪ‬ ‫‪‬‬ ‫ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‬
‫ﺍﻷﺻﻮﻟﻴﲔ‪ -‬ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﻳﺴﺘﻔﺎﺩ ‪‬ﺎ ﺍﻟﻮﺟﻮﺏ ‪ ،‬ﻭﻣﺎ ﺗﺼﺮﻑ ﻣﻨﻬﺎ ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﺎ ﺗﺼﺮﻑ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺔ ‪ ،‬ﻗﺎﻝ‬
‫ﻓﺪﻝ ﻋﻠﻰ‬ ‫‪         ‬‬ ‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﺜﻼ‪:‬‬
‫‪    ‬ﻭﻗﺎﻝ ‪-‬‬ ‫‪‬‬ ‫ﻭﺟﻮ‪‬ﺎ ﺃﺷﻴﺎﺀ ﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻭﺻﻔﻬﺎ ﺑﺄ‪‬ﺎ ﻛﺘﺎﺏ ﻓﻘﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪  ‬‬ ‫ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬ ‫‪       ‬‬ ‫ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪       ‬ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﻓﻴﻬﺎ ﻟﻔﻆ‬ ‫‪‬‬ ‫‪   ‬ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﺍﻟﻜﺘﺎﺏ ‪.‬‬
‫ﻓﻠﻔﻆ "ﻛﺘﺐ" ﻭﻣﺎ ﺗﺼﺮﻑ ﻣﻨﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻭﺍﺟﺐ ‪ ،‬ﻳﻌﲏ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﻜﺘﻮﺏ ﻭﺍﺟﺐ ‪ ،‬ﻭﻣﻨﻪ‬
‫‪‬‬ ‫ﺍﻹﺣﺴﺎﻥ ‪  ،‬ﺇﻥ ﺍﷲ ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ‪ ‬ﻭﻗﻮﻟﻪ ﻫﻨﺎ‪  :‬ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‬
‫ﻛﻠﻤﺔ "ﻋﻠﻰ" ﻫﻨﺎ ﻓﻴﻬﺎ ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﺗﻜﻮﻥ ﻛﺘﺎﺑﺘﻪ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻛﺘﺎﺑﺔ ﻗﺪﺭﻳﺔ ‪ ،‬ﻳﻌﲏ ﺃﻧﻪ ﻛﺘﺒﻬﺎ‬
‫ﻗﺪﺭﺍ ﺑﺄﻥ ﺍﻷﺷﻴﺎﺀ ﲤﺸﻲ ﻋﻠﻰ ﺍﻹﺣﺴﺎﻥ ‪ ،‬ﻭﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﳍﻢ ﳐﻠﻮﻗﺎﺗﻪ ﺍﻹﺣﺴﺎﻥ ‪.‬‬

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‫ﻭﳛﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻜﺘﺎﺑﺔ ﻫﻨﺎ ﺷﺮﻋﻴﺔ ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻌﲎ ﻗﻮﻟﻪ‪  :‬ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ‪ ‬ﺃﻥ‬
‫ﺗﻜﻮﻥ "ﻋﻠﻰ" ﻫﻨﺎ ﲟﻌﲎ "ﰲ" ‪ ،‬ﻳﻌﲏ‪:‬ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﰲ ﻛﻞ ﺷﻲﺀ ‪ ،‬ﻳﻌﲏ‪ :‬ﻟﻜﻞ ﺷﻲﺀ ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﺠﻪ ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﺍﻟﻜﺘﺎﺑﺔ ﺷﺮﻋﻴﺔ ﻳﺘﺠﻪ ﺍﳋﻄﺎﺏ ﻟﻠﻤﻜﻠﻔﲔ ‪ ،‬ﻓﻠﻬﺬﺍ ﻣﺜﻞ ﲟﺜﺎﻝ ﻳﺘﻌﻠﻖ ﺑﺎﳌﻜﻠﻔﲔ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺜﺎﱐ ﺃﻇﻬﺮ ‪،‬‬
‫ﻳﻌﲏ‪:‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻜﺘﺎﺑﺔ ﺷﺮﻋﻴﺔ ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻌﲎ ‪ ‬ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ‪ ‬ﻳﻌﲏ‪ :‬ﰲ ﻛﻞ ﺷﻲﺀ‬
‫‪ ،‬ﺃﻭ ﻟﻜﻞ ﺷﻲﺀ ‪ ،‬ﻓـ"ﻋﻠﻰ" ﻫﻨﺎ ﲟﻌﲎ "ﰲ" ﻛﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺣﻴﺚ ﺳﺌﻞ‪  :‬ﺃﻱ ﺍﻷﻋﻤﺎﻝ‬
‫ﺃﺣﺐ ﺇﱃ ﺍﷲ ؟ ﻓﻘﺎﻝ‪ :‬ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻭﻗﺘﻬﺎ ‪ ‬ﻳﻌﲏ‪ :‬ﰲ ﻭﻗﺘﻬﺎ ‪ ،‬ﻓﻴﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﰲ ﳎﻲﺀ "ﻋﻠﻰ" ﲟﻌﲎ "ﰲ"‬
‫ﰲ ﻣﻮﺍﺿﻊ ‪ ،‬ﻭﳎﻲﺀ "ﰲ" ﲟﻌﲎ "ﻋﻠﻰ" ﰲ ﻣﻮﺍﺿﻊ ‪.‬‬
‫ﻓﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺣﻴﺚ ﺳﺌﻞ ‪ ‬ﺃﻱ ﺍﻷﻋﻤﺎﻝ ﺃﺣﺐ ﺇﱃ ﺍﷲ ؟ ﻓﻘﺎﻝ‪ :‬ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻭﻗﺘﻬﺎ‬
‫‪ ‬ﻳﻌﲏ‪ :‬ﰲ ﻭﻗﺘﻬﺎ ‪ ،‬ﻓﻴﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﰲ ﳎﻲﺀ "ﻋﻠﻰ" ﲟﻌﲎ "ﰲ" ﰲ ﻣﻮﺍﺿﻊ ‪ ،‬ﻭﳎﻲﺀ "ﰲ" ﲟﻌﲎ "ﻋﻠﻰ" ‪-‬‬
‫ﺃﻳﻀﺎ‪ -‬ﰲ ﻣﻮﺍﺿﻊ ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﺎﻹﺣﺴﺎﻥ ﺍﻟﺬﻱ ﻛﺘﺐ ﻋﻠﻰ ﺍﳌﻜﻠﻒ ﺑﻜﻞ ﺷﻲﺀ ‪ ،‬ﻣﺎ ﻫﻮ ﺍﻹﺣﺴﺎﻥ ؟ ﻣﺼﺪﺭ ﺃﺣﺴﻦ‬
‫ﺍﻟﺸﻲﺀ ﳛﺴﻨﻪ ﺇﺣﺴﺎﻧﺎ ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﺎﻹﺣﺴﺎﻥ ﳜﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻟﺸﻲﺀ ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻲﺀ ﻫﺬﺍ‬
‫ﻋﺒﺎﺩﺓ ﺻﺎﺭ ﺍﻹﺣﺴﺎﻥ ﻓﻴﻬﺎ ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻹﺣﺴﺎﻥ ﺍﻟﻮﺍﺟﺐ ﺑﺘﻜﻤﻴﻞ ﻣﺎ ﺑﻪ ﻳﻜﻮﻥ ﺃﺟﺰﺍﺅﻫﺎ ‪ ،‬ﻭﺻﺤﺘﻬﺎ ﻭﺣﺼﻮﻝ‬
‫ﺍﻟﺜﻮﺍﺏ ‪‬ﺎ ‪ ،‬ﻳﻌﲏ‪ :‬ﺗﻜﻤﻴﻞ ﺍﻷﺭﻛﺎﻥ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﻟﺸﺮﺍﺋﻂ ‪ ،‬ﻓﻴﺨﺮﺝ ﻋﻦ ﺫﻟﻚ ﺍﳌﺴﺘﺤﺒﺎﺕ ؛ ﻷ‪‬ﺎ ﳑﺎ ﱂ‬
‫ﻳﻜﺘﺐ ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻳﻜﻮﻥ ‪‬ﺎ ﺍﻹﺣﺴﺎﻥ ‪ ،‬ﻟﻜﻦ ﺍﻹﺣﺴﺎﻥ ﺍﳌﺴﺘﺤﺐ ‪.‬‬
‫ﻓﺎﻟﺸﻲﺀ ﻫﻨﺎ ‪ ‬ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ‪ ‬ﻳﻌﲏ‪ :‬ﰲ ﻛﻞ ﺷﻲﺀ ‪ ،‬ﺍﻟﺸﻲﺀ ﻫﻨﺎ ﺃﺧﺬﻧﺎ ﻣﻨﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫‪ ،‬ﻭﻋﺮﻓﻨﺎ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ ‪ ،‬ﻫﻨﺎ ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﰲ ﻛﻞ ﺷﻲﺀ ‪ ،‬ﻳﻌﲏ‪ :‬ﻓﻴﻤﺎ ﺗﺰﺍﻭﻟﻪ ﻣﻦ ﺃﻣﺮﻙ ﰲ ﺣﻴﺎﺗﻚ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﻹﺣﺴﺎﻥ ﻣﻄﻠﻮﺏ ﻣﻨﻚ ﺩﺍﺋﻤﺎ ‪ ،‬ﻫﻮ ﺃﻥ ﲢﺴﻦ ﰲ ﺗﻌﺎﻣﻠﻚ ﻣﻊ ﻧﻔﺴﻚ ؛ ﺑﺄﻥ ﲤﺘﺜﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ‪ ،‬ﻭﺃﻥ ﺗﻨﺘﻬﻲ‬
‫ﻋﻦ ﺍﶈﺮﻣﺎﺕ؛ ﻷﻥ ﻣﻦ ﱂ ﳛﺴﻦ ﻫﺬﺍ ﺍﻹﺣﺴﺎﻥ ﻛﺎﻥ ﻇﺎﳌﺎ ﻟﻨﻔﺴﻪ ﻭﺍﻟﻈﺎﱂ ﻟﻨﻔﺴﻪ ﻣﻦ ﺍﺭﺗﻜﺐ ﺑﻌﺾ ﺍﳌﻨﻬﻴﺎﺕ‬
‫‪ ،‬ﺃﻭ ﻓﺮﻁ ﰲ ﺑﻌﺾ ﺍﻟﻮﺍﺟﺒﺎﺕ ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫‪    ‬‬ ‫ﳍﺬﺍ ﺃﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺑﺎﻹﺣﺴﺎﻥ ﻓﻘﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫‪      ‬ﻫﺬﺍ ﻳﺸﻤﻞ ﲨﻴﻊ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫ﺍﻹﺣﺴﺎﻥ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳋﻠﻖ ‪ ،‬ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﺑﺄﺩﺍﺀ ﺍﳊﻘﻮﻕ ﺍﻟﱵ ﳍﻢ ‪ ،‬ﻭﻋﺪﻡ ﻇﻠﻤﻬﻢ ﻓﻴﻤﺎ ﳍﻢ ‪ ،‬ﻭﺍﳋﻠﻖ‬
‫ﻣﺘﻨﻮﻋﻮﻥ ‪ ،‬ﺃﺻﻨﺎﻑ ﺷﱴ ﻓﻜﻞ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻖ ﻟﻪ ﺣﻖ ‪ ،‬ﻓﺄﻋﻠﻰ ﺍﳋﻠﻖ ﻣﻘﺎﻣﺎ ﳑﺎ ﻟﻪ ﺣﻖ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ‪ -‬ﻓﺎﻹﺣﺴﺎﻥ ﺍﳌﺘﻌﻠﻖ ﺑﺎﳌﺼﻄﻔﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺃﻥ ﲢﺴﻦ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻪ ﺑﺎﻟﺮﺳﺎﻟﺔ ‪ ،‬ﺑﺄﻥ‬
‫ﺗﺼﺪﻗﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻓﻴﻤﺎ ﺃﺧﱪ ‪ ،‬ﻭﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻭﺃﻥ ﺗﻘﺪﻡ ﻣﺮﺍﺩﻩ ‪-‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﰲ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﻣﺎ ﺗﺸﺘﻬﻴﻪ ﺃﻧﺖ ﻣﻦ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺒﺪﻉ ‪ ،‬ﻓﻬﺬﺍ ﺇﺣﺴﺎﻥ ﰲ ﺣﻖ ﺍﳌﺼﻄﻔﻰ‬
‫‪.‬‬
‫‪     ‬‬ ‫ﺇﺣﺴﺎﻥ ﰲ ﺣﻖ ﺍﻟﻮﺍﻟﺪﻳﻦ ‪ ،‬ﺃﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻪ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫ﻓﻬﺬﺍ ﺇﺣﺴﺎﻥ ﰲ ﺣﻖ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺑﺈﻋﻄﺎﺀ‬ ‫‪         ‬‬

‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﳊﻘﻮﻕ ﺍﻟﻮﺍﺟﺒﺔ ﺍﻟﱵ ﳍﻢ ‪ ،‬ﺇﺣﺴﺎﻥ ﰲ ﺣﻖ ﺍﳌﺆﻣﻨﲔ ﺑﻌﺎﻣﺔ ‪ ،‬ﺇﺣﺴﺎﻥ ﰲ ﺣﻖ ﺍﻟﻌﺼﺎﺓ ‪ ،‬ﺇﺣﺴﺎﻥ ﰲ‬
‫ﺣﻖ ﺍﻟﻌﻠﻤﺎﺀ ‪ ،‬ﺇﺣﺴﺎﻥ ﰲ ﺣﻖ ﻭﻻﺓ ﺍﻷﻣﺮ ‪ ،‬ﺇﺣﺴﺎﻥ ﰲ ﺣﻖ ﺍﻟﻜﺎﻓﺮ ‪-‬ﺃﻳﻀﺎ‪. -‬‬
‫ﻭﻫﻜﺬﺍ ﻓﻜﻞ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳋﻠﻖ ﻳﺘﻌﻠﻖ ﺑﻪ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻹﺣﺴﺎﻥ ‪ ،‬ﺟﺎﺀﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺘﻔﺼﻴﻠﻪ ‪،‬‬
‫‪‬‬ ‫ﺣﱴ ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﺍﳋﻠﻖ ﺗﻌﻠﻖ ﺍﻹﺣﺴﺎﻥ ﺑﻪ ‪ ،‬ﲟﺎ ﻣﺜﻞ ﺑﻪ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﺑﻘﻮﻟﻪ ‪ ‬ﻓﺈﺫﺍ ﻗﺘﻠﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﻘﺘﻠﺔ‬
‫ﻫﺬﺍ ﲤﺜﻴﻞ ﻟﻨﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻹﺣﺴﺎﻥ ‪ ،‬ﺗﻌﻠﻖ ﺑﻨﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﻓﺬﻛﺮﻧﺎ ﺃﻥ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﻳﻌﲏ‪ :‬ﰲ ﻛﻞ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﱵ ﺗﻌﺎﺷﺮﻫﺎ ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳊﻴﻮﺍﻧﺎﺕ ‪ ،‬ﻓﺎﳊﻴﻮﺍﻥ ﻛﻴﻒ‬
‫ﲢﺴﻦ ؟‬
‫ﺑﺎﳊﻴﻮﺍﻥ ﲤﺜﻴﻼ ﻭﺗﻨﺒﻴﻬﺎ ﻟﻺﺣﺴﺎﻥ ﰲ ﻏﲑﻩ ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  -‬ﻓﺈﺫﺍ‬ ‫‪‬‬ ‫ﻣﺜﱠﻞﹶ ﺍﳌﺼﻄﻔﻰ‬
‫ﻳﻌﲏ‪ :‬ﺃﻥ‬ ‫‪‬‬ ‫ﻗﺘﻠﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﻘﺘﻠﺔ ‪ ،‬ﻭﺇﺫﺍ ﺫﲝﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﺬﲝﺔ ‪ ،‬ﻭﻟﻴﺤﺪ ﺃﺣﺪﻛﻢ ﺷﻔﺮﺗﻪ ﻭﻟﲑﺡ ﺫﺑﻴﺤﺘﻪ‬
‫ﺗﺴﻌﻰ ﰲ ﺍﻟﻘﺘﻞ ﺑﺄﺣﺴﻦ ﺍﻟﻄﺮﺍﺋﻖ ‪ ،‬ﻭﰲ ﺍﻟﺬﺑﺢ ﺑﺄﺣﺴﻦ ﺍﻟﻄﺮﺍﺋﻖ ‪ ،‬ﻭﻗﻮﻟﻪ‪  :‬ﻓﺈﺫﺍ ﻗﺘﻠﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﻘﺘﻠﺔ ‪ ‬ﻫﺬﺍ‬
‫ﻳﺸﻤﻞ ﻗﺘﻞ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻘﺘﻞ ﻣﻦ ﺑﲏ ﺁﺩﻡ ‪ ،‬ﺃﻭ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﻟﺴﻴﺎﻕ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺍﳊﻴﻮﺍﻥ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫‪ ،‬ﻭﺣﱴ ﺍﻹﻧﺴﺎﻥ ﻣﺄﻣﻮﺭ ﺑﺄﻥ ﲢﺴﻦ ﻗﺘﻠﺘﻪ ‪ ،‬ﻓﻴﻀﺮﺏ ﺑﺎﻟﺴﻴﻒ ﺿﺮﺑﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺭﺃﺳﻪ ‪ ،‬ﻳﻌﲏ‪ :‬ﲟﺎ ﻳﻜﻮﻥ ‪،‬‬
‫ﻳﻌﲏ‪ :‬ﻋﻠﻰ ﺭﻗﺒﺘﻪ ﲟﺎ ﻳﻜﻮﻥ ﺃﺳﺮﻉ ﰲ ﺇﺯﻫﺎﻕ ﺭﻭﺣﻪ ‪.‬‬
‫ﺣﱴ ﺍﻟﻜﻔﺎﺭ ﺃﻣﺮ ﺍﻟﻨﱯ ‪ ‬ﺃﻻ ﳝﺜﻞ ‪‬ﻢ ‪ ‬ﻻ ﲤﺜﻠﻮﺍ ‪‬ﻢ ‪ ‬ﻭﺃﻻ ﻳﻘﺘﻞ ﺷﻴﺦ ‪ ،‬ﻭﺃﻻ ﻳﻘﺘﻞ ﺍﻣﺮﺃﺓ ‪ ،‬ﻭﻻ ﻃﻔﻞ‬
‫ﺇﱃ ﺁﺧﺮ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺴﻨﺔ ﰲ ﺫﻟﻚ ‪.‬‬
‫‪‬‬ ‫ﺃﺣﺴﻨﻮﺍ ﻳﻌﲏ‪ :‬ﺍﲝﺜﻮﺍ ﻋﻦ ﺃﺣﺴﻦ ﻃﺮﻳﻖ ﻟﻠﺬﺑﺢ ﻓﺎﺫﲝﻮﺍ ‪،‬‬ ‫‪‬‬ ‫ﻭﺇﺫﺍ ﺫﲝﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﺬﲝﺔ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﻭﻟﻴﺤﺪ ﺃﺣﺪﻛﻢ ﺷﻔﺮﺗﻪ ‪ ‬ﻳﻌﲏ‪ :‬ﲝﻴﺚ ﻻ ﻳﺘﺄﱂ ﺍﳌﺬﺑﻮﺡ ﺣﲔ ﺍﻟﺬﺑﺢ ‪ ،‬ﻟﻴﺤﺪ ﺃﺣﺪﻛﻢ ﺷﻔﺮﺗﻪ ؛ ﲝﻴﺚ ﻳﻜﻮﻥ‬
‫ﺇﻣﺮﺍﺭﻫﺎ ﻣﺴﺮﻋﺎ ﰲ ﺇﺯﻫﺎﻕ ﺍﻟﺮﻭﺡ ؛ ﲝﻴﺚ ﻻ ﻳﺄﰐ ﳛﺎﻭﻝ ﻭﳛﺎﻭﻝ ﻓﻴﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﺇﺗﻌﺎﺏ ﺍﳊﻴﻮﺍﻥ ﰲ ﺇﺯﻫﺎﻕ‬
‫ﺭﻭﺣﻪ ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻵﻻﺕ ﺍﳉﻴﺪﺓ ﰲ ﺇﺯﻫﺎﻕ ﺍﻟﺮﻭﺡ ﰲ ﺍﳊﻴﻮﺍﻥ ‪ ،‬ﻓﻴﺨﺎﻟﻒ ﺍﻹﺣﺴﺎﻥ ﻣﺎ ﻗﺪ‬
‫ﻳﻔﻌﻠﻪ ﺑﻌﻀﻬﻢ ﻣﻦ ﺃﻧﻪ ﻻ ﳛﺴﻦ ﺍﻟﺬﺑﺢ ‪ ،‬ﻭﻳﺬﻫﺐ ﻳﺘﻌﻠﻢ ﻛﻴﻒ ﻳﺬﺑﺢ ‪ ،‬ﻳﺬﻫﺐ ﻳﺘﻌﻠﻢ ﻓﻴﺄﰐ ﻋﺸﺮ ﺩﻗﺎﺋﻖ ﺃﻭ‬
‫ﲬﺲ ﺩﻗﺎﺋﻖ ‪ ،‬ﻭﻫﻮ ﻳﻌﺎﰿ ﻫﺬﻩ ﺍﻟﺬﺑﻴﺤﺔ ‪ ،‬ﻭﺭﲟﺎ ﻓﺮﺕ ﻣﻨﻪ ﺃﻭ ﻳﻌﲏ‪ :‬ﲨﺰﺕ ﻣﻦ ﻳﺪﻳﻪ ‪ ،‬ﻭﻗﺎﻣﺖ ﻭﺍﻟﺪﻡ ﻳﺘﻨﺎﺛﺮ ‪،‬‬
‫ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻗﺪ ﳚﺮﺏ ﺑﻌﻀﻬﻢ ﺍﻟﺬﺑﺢ ‪ ،‬ﻭﻫﺬﺍ ﳐﺎﻟﻒ ﻟﻸﻣﺮ ﺑﺎﻹﺣﺴﺎﻥ ‪.‬‬
‫ﺍﻷﻣﺮ ﺑﺎﻹﺣﺴﺎﻥ ؛ ﺇﺣﺴﺎﻥ ﺍﻟﻘﺘﻠﺔ ‪ ،‬ﻭﺇﺣﺴﺎﻥ ﺍﻟﺬﲝﺔ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺮﻋﺎ ﰲ ﺇﺯﻫﺎﻕ ﺍﻟﺮﻭﺡ ﰲ ﺍﳊﻴﻮﺍﻥ‬
‫ﺑﺈﺣﺪﺍﺩ ﺍﻟﺸﻔﺮﺓ ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﻳﺪﻩ ‪-‬ﺃﻳﻀﺎ‪ -‬ﳏﺴﻨﺔ ﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﺸﻔﺮﺓ ﰲ ﺫﻟﻚ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﻹﺣﺴﺎﻥ ﺍﻟﺬﻱ‬
‫ﺃﻣﺮﻧﺎ ﺑﻪ ‪.‬‬
‫ﺣﱴ ﺟﺎﺀ ﻣﻦ ﺍﻹﺣﺴﺎﻥ ﺍﻟﺬﻱ ﺃﻣﺮﻧﺎ ﺑﻪ ﺃﻻ ﺗﺬﺑﺢ ‪‬ﻴﻤﺔ ﻋﻨﺪ ‪‬ﻴﻤﺔ ؛ ﺣﱴ ﻻ ﺗﺘﺄﺫﻯ ﺑﺮﺅﻳﺔ ﺩﻡ ﺃﺧﺘﻬﺎ ﻭﻫﻲ‬
‫ﺗﺬﺑﺢ ‪ ،‬ﻓﻬﺬﺍ ﺃﻣﺮ ﻋﺎﻡ ﺑﺎﻹﺣﺴﺎﻥ ﰲ ﻛﻞ ﺷﻲﺀ ‪ ،‬ﺇﺣﺴﺎﻥ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﺇﺣﺴﺎﻥ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻧﻔﺴﻪ ‪ ،‬ﻭﻣﻊ‬
‫ﺍﳋﻠﻖ ‪ ،‬ﻭﻣﻊ ﺍﳊﻴﻮﺍﻥ ‪ ،‬ﺣﱴ ﻣﻊ ﺍﻟﻨﺒﺎﺕ ﻓﻴﻪ ﺇﺣﺴﺎﻥ ‪ ،‬ﺣﱴ ﻣﻊ ﺍﳉﻦ ‪ ،‬ﺣﱴ ﻣﻊ ﺍﳌﻼﺋﻜﺔ ‪ ،‬ﺇﱃ ﺁﺧﺮ ﺫﻟﻚ ‪،‬‬
‫ﺣﱴ ﻣﻊ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ﰲ ﻛﻞ ﺷﻲﺀ ﺇﺣﺴﺎﻥ ﲝﺴﺒﻪ ‪.‬‬
‫‪       ‬ﻓﻌﻠﻰ ﻃﻼﺏ‬ ‫‪‬‬ ‫ﻭﻫﺬﺍ ﻣﻘﺎﻡ ﻋﻈﻴﻢ ﺃﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻪ‪:‬‬
‫ﺍﻟﻌﻠﻢ ﺃﻥ ﳛﺴﻨﻮﺍ ﰲ ﺃﻗﻮﺍﳍﻢ ‪ ،‬ﻭﰲ ﺃﻋﻤﺎﳍﻢ ‪ ،‬ﻭﰲ ﺗﻌﺎﻣﻠﻬﻢ ﻣﻊ ﺭ‪‬ﻢ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﻭﰲ ﺗﻌﺎﻣﻠﻬﻢ ﻣﻊ ﺍﳋﻠﻖ‬
‫ﺑﺄﻧﻮﺍﻋﻪ ﺍﳌﻜﻠﻔﲔ ﻭﻏﲑ ﺍﳌﻜﻠﻔﲔ ‪ ،‬ﺍﳉﺒﺎﻝ ﻭﺍﻟﻨﺒﺎﺕ ﻭﺍﻟﺸﺠﺮ ﻭﺍﻟﺪﻭﺍﺏ ‪ ،‬ﺇﱃ ﺁﺧﺮ ﺫﻟﻚ ‪.‬‬

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‫ﻓﺎﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ‪.‬‬

‫ﻭ‪‬ﺬﺍ ﺍﻟﻘﺪﺭ ﺍﻟﻜﻔﺎﻳﺔ ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‪.‬‬
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‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ‪‬ﺪﺍﻩ ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ ‪ ،‬ﻓﻨﻜﻤﻞ ﺷﺮﺡ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﻮﻭﻳﺔ ﺍﻷﺭﺑﻌﲔ ‪ ،‬ﻭﻗﺪ ﻭﻗﻔﻨﺎ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ‬

‫ﺍﺗﻖ ﺍﷲ ﺣﻴﺜﻤﺎ ﻛﻨﺖ‬

‫‪.‬‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :-‬ﻭﻋﻦ ﺃﰊ ﺫﺭ ﺟﻨﺪﺏ ﺑﻦ ﺟﻨﺎﺩﺓ ‪ ،‬ﻭﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ‪-‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪  :‬ﺍﺗﻖ ﺍﷲ ﺣﻴﺜﻤﺎ ﻛﻨﺖ ‪ ،‬ﻭﺃﺗﺒﻊ ﺍﻟﺴﻴﺌﺔ ﺍﳊﺴﻨﺔ ﲤﺤﻬﺎ ‪ ،‬ﻭﺧﺎﻟﻖ‬
‫ﺍﻟﻨﺎﺱ ﲞﻠﻖ ﺣﺴﻦ ‪ ‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ﺣﺴﻦ ﺻﺤﻴﺢ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﺪﻳﺚ ﺃﰊ ﺫﺭ ‪ ،‬ﻭﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪  :‬ﺍﺗﻖ ﺍﷲ‬
‫ﺣﻴﺜﻤﺎ ﻛﻨﺖ ‪ ،‬ﻭﺃﺗﺒﻊ ﺍﻟﺴﻴﺌﺔ ﺍﳊﺴﻨﺔ ﲤﺤﻬﺎ ‪ ،‬ﻭﺧﺎﻟﻖ ﺍﻟﻨﺎﺱ ﲞﻠﻖ ﺣﺴﻦ ‪. ‬‬
‫ﻗﻮﻟﻪ‪  :‬ﺍﺗﻖ ﺍﷲ ﺣﻴﺜﻤﺎ ﻛﻨﺖ ‪ ‬ﻫﺬﺍ ﺃﻣﺮ ﺑﺎﻟﺘﻘﻮﻯ ‪ ،‬ﻭﺣﻴﺜﻤﺎ ﻫﺬﻩ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻷﺯﻣﻨﺔ ﻭﺍﻷﻣﻜﻨﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﰲ‬
‫ﺃﻱ ﺯﻣﺎﻥ ﻛﻨﺖ ‪ ،‬ﻭﰲ ﺃﻱ ﻣﻜﺎﻥ ﻛﻨﺖ؛ ﻷﻥ ﻛﻠﻤﺔ "ﺣﻴﺚ" ﻗﺪ ﺗﺘﻮﺟﻪ ﺇﱃ ﺍﻷﻣﻜﻨﺔ ‪ ،‬ﻭﻗﺪ ﺗﺘﻮﺟﻪ ﺇﱃ‬
‫ﺍﻷﺯﻣﻨﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﻗﺪ ﺗﻜﻮﻥ ﻇﺮﻑ ﻣﻜﺎﻥ ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻇﺮﻑ ﺯﻣﺎﻥ ‪ ،‬ﻭﻫﻲ ﻫﻨﺎ ﳏﺘﻤﻠﺔ ﻟﻸﻣﺮﻳﻦ ‪ ‬ﺍﺗﻖ ﺍﷲ‬
‫ﺣﻴﺜﻤﺎ ﻛﻨﺖ ‪ ‬ﻳﻌﲏ‪ :‬ﺍﺗﻖ ﺍﷲ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﺃﻭ ﰲ ﺃﻱ ﺯﻣﺎﻥ ﻛﻨﺖ ‪.‬‬

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‫ﻭﺍﻷﻣﺮ ﺑﺘﻘﻮﻯ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻫﻨﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ؛ ﻷﻥ ﺍﻟﺘﻘﻮﻯ ﺃﺻﻞ ﻋﻈﻴﻢ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﻗﺪ‬
‫ﻭﺃﻣﺮ‬ ‫‪     ‬‬ ‫ﺑﺄﻥ ﻳﺘﻘﻲ ﺍﷲ ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬ ‫‪‬‬ ‫ﺃﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻧﺒﻴﻪ‬
‫‪   ‬ﻭﺃﻣﺮﻫﻢ ﺑﺘﻘﻮﻯ ﺍﷲ‬ ‫‪     ‬‬ ‫ﺍﳌﺆﻣﻨﲔ ﺑﺄﻥ ﻳﺘﻘﻮﺍ ﺍﷲ ﺣﻖ ﺗﻘﺎﺗﻪ‪:‬‬
‫‪              ‬‬ ‫ﺑﻌﺎﻣﺔ‪:‬‬
‫‪         ‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪.‬‬
‫ﻭﺗﻘﻮﻯ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺟﺎﺀﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ‪ ،‬ﻭﺃﺗﺖ ﺍﻟﺘﻘﻮﻯ ﰲ ﻣﻮﺍﺿﻊ ﺃﹸﺧﺮ ﺑﺘﻘﻮﻯ‬
‫‪ ‬‬ ‫ﻋﺬﺍﺏ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﻭﺑﺄﻥ ﻳﺘﻘﻲ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﺃﻥ ﻳﺘﻘﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪   ‬ﻭﻫﻜﺬﺍ ﰲ ﺁﻳﺎﺕ ﺃﹸﺧﺮ ‪.‬‬ ‫‪‬‬ ‫‪       ‬ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪   ‬‬ ‫ﻓﻬﺬﺍﻥ ﺇﺫﻥ ﻧﻮﻋﺎﻥ ‪ ،‬ﻓﺈﺫﺍ ﺗﻮﺟﻬﺖ ﺍﻟﺘﻘﻮﻯ ‪ ،‬ﻭﺻﺎﺭ‪ ‬ﻣﻔﻌﻮﻟﹸﻬﺎ ﻟﻔﻆﹶ ﺍﳉﻼﻟﺔ‪:‬‬
‫‪   ‬ﻓﻤﻌﲎ ﺗﻘﻮﻯ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻫﻨﺎ‪ :‬ﺃﻥ ﲡﻌﻞ ﺑﻴﻨﻚ ﻭﺑﲔ ﻋﺬﺍﺏ ﺍﷲ ﻭﺳﺨﻄﻪ ﻭﺃﻟﻴﻢ ﻋﻘﺎﺑﻪ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﰲ ﺍﻵﺧﺮﺓ ﻭﻗﺎﻳﺔ ﺗﻘﻴﻚ ﻣﻨﻪ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻮﻗﺎﻳﺔ ﺑﺎﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻭﻧﺒﺬ ﺍﻟﺸﺮﻙ ‪ ،‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺘﻘﻮﻯ ﺍﻟﱵ ﺃﹸﻣﺮ‬
‫ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ ‪‬ﺎ؛ ﻷﻥ ﺗﻘﻮﻯ ﺍﷲ ‪-‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻚ ﻣﻦ ﻣﻌﻨﺎﻫﺎ‪ -‬ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻭﻫﻲ ﺃﻥ‬
‫ﺍﻟﺘﻘﻮﻯ ﺃﺻﻠﻬﺎ "ﻭ‪‬ﻗﹾﻮ‪‬ﻯ" ﻓﺎﻟﺘﺎﺀ ﻓﻴﻬﺎ ﻣﻨﻘﻠﺒﺔ ﻋﻦ ﻭﺍﻭ ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﻟﻮﻗﺎﻳﺔ ‪ ،‬ﻭﻗﺎﻩ ﻳﻘﻴﻪ ﻭﻗﺎﻳﺔ ‪.‬‬
‫ﻓﺎﳌﺘﻘﻲ ﻫﻮ‪ :‬ﻣﻦ ﺟﻌﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﺎ ﻳﻜﺮﻩ ﻭﻗﺎﻳﺔ ‪ ،‬ﺑﻴﻨﻪ ﻭﺑﲔ ﺳﺨﻂ ﺍﷲ ﻭﻋﺬﺍﺑﻪ ﻭﺃﻟﻴﻢ ﻋﻘﺎﺑﻪ ﻭﻗﺎﻳﺔ ‪،‬‬
‫ﻭﻫﻲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻱ‪ :‬ﰲ ﺍﻷﻣﺮ ﺑﺘﻘﻮﻯ ﺍﷲ ﻋﻠﻰ ﺛﻼﺙ ﻣﺮﺍﺗﺐ‪-:‬‬
‫ﰲ ﺁﻳﺎﺕ ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻨﺎﻩ ﺃﻥ‬ ‫‪     ‬‬ ‫ﺍﻷﻭﱃ‪ :‬ﺗﻘﻮﻯ ﺃﻣﺮ ‪‬ﺎ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ ‪،‬‬
‫ﻳﺴﻠﻤﻮﺍ ﺃﻥ ﳛﻘﻘﻮﺍ ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻭﻳﺘﱪﺀﻭﺍ ﻣﻦ ﺍﻟﺸﺮﻙ ‪ ،‬ﻓﻤﻦ ﺃﺗﻰ ﺑﺎﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﺸﺮﻙ ﻓﻘﺪ ﺍﺗﻘﻰ ﺍﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻋﻈﻢ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻘﻮﻯ ‪.‬‬
‫‪       ‬‬ ‫ﻭﳍﺬﺍ ﻗﺎﻝ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﰲ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻳﻌﲏ‪ :‬ﻣﻦ ﺍﳌﻮﺣﺪﻳﻦ ‪.‬‬

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‫‪  ‬‬ ‫ﻭﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﺃﻭ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﺗﻘﻮﻯ ﺃﻣﺮ ‪‬ﺎ ﺍﳌﺆﻣﻨﲔ ﻓﻘﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫‪    ‬ﻭﻫﺬﻩ ﺍﻟﺘﻘﻮﻯ ﻟﻠﻤﺆﻣﻦ ﺗﻜﻮﻥ ﺑﻌﺪ ﲢﺼﻴﻠﻪ ‪-‬ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‪ -‬ﺑﻌﺪ ﲢﺼﻴﻠﻪ ﺍﻟﺘﻮﺣﻴﺪ ‪،‬‬
‫ﻭﺗﺮﻙ ﺍﻟﺸﺮﻙ ﻓﻴﻜﻮﻥ ﺍﻟﺘﻘﻮﻯ ﰲ ﺣﻘﻪ ﺃﻥ ﻳﻌﻤﻞ ﺑﻄﺎﻋﺔ ﺍﷲ ﻋﻠﻰ ﻧﻮﺭ ﻣﻦ ﺍﷲ ‪ ،‬ﻭﺃﻥ ﻳﺘﺮﻙ ﻣﻌﺼﻴﺔ ﺍﷲ ﻋﻠﻰ‬
‫ﻧﻮﺭ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﻭﺃﻥ ﻳﺘﺮﻙ ﺍﶈﺮﻣﺎﺕ ‪ ،‬ﻭﳝﺘﺜﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ‪ ،‬ﻭﺃﻥ ﻳﺒﺘﻌﺪ ﻋﻤﺎ ﻓﻴﻪ ﺳﺨﻂ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ ، -‬ﻭﺍﻟﺘﻌﺮﺽ ﻟﻌﺬﺍﺑﻪ ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺘﻘﻮﻯ ﻟﻠﻤﺆﻣﻨﲔ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺃﻋﻼﻫﺎ ﺃﻥ ﻳﺪﻉ ﻣﺎ ﻻ ﺑﺄﺱ ﺑﻪ ﺣﺬﺭﺍ ﳑﺎ ﺑﻪ ﺑﺄﺱ ‪ ،‬ﺣﱴ‬
‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ‪ :‬ﻣﺎ ﺳ‪‬ﻤﻮﺍ ﻣﺘﻘﲔ ﺇﻻ ﻟﺘﺮﻛﻬﻢ ﻣﺎ ﻻ ﺑﺄﺱ ﺑﻪ ﺣﺬﺭﺍ ﳑﺎ ﺑﻪ ﺑﺄﺱ ‪ ،‬ﻭﻫﺬﺍ ﰲ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ‬
‫ﺍﻟﺘﻘﻮﻯ ؛ ﻷﻧﻪ ﺍﺗﻘﻰ ﻣﺎ ﻻ ﻳﻨﻔﻌﻪ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻫﺬﻩ ﻣﺮﺗﺒﺔ ﺃﻫﻞ ﺍﻟﺰﻫﺪ ﻭﺍﻟﻮﺭﻉ ﻭﺍﻟﺼﻼﺡ ‪.‬‬
‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺘﻘﻮﻯ ‪-‬ﰲ ﺍﻟﻘﺮﺁﻥ‪ :-‬ﺗﻘﻮﻯ ﺃﹸﻣﺮ ‪‬ﺎ ﻣﻦ ﻫﻮ ﺁﺕ ‪‬ﺎ ‪ ،‬ﻭﺫﻟﻚ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ‬
‫‪     ‬ﻭﻣﻦ ﺃﹸﻣﺮ ﺑﺸﻲﺀ ﻫﻮ ﳏﺼﻠﻪ ‪ ،‬ﻓﺈﻥ ﻣﻌﲎ ﺍﻷﻣﺮ ﺃﻥ ﻳﺜﺒﺖ ﻋﻠﻴﻪ ‪ ،‬ﻭﻋﻠﻰ‬ ‫‪‬‬ ‫ﻭﻋﻼ‪:-‬‬
‫‪          ‬‬ ‫ﺩﻭﺍﻋﻴﻪ ‪ ،‬ﻓﻤﻌﲎ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪      ‬ﻭﺫﻟﻚ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬ ‫‪‬‬ ‫ﻳﻌﲏ‪ ::‬ﺍﺛﹾﺒ‪‬ﺖ‪ ‬ﻋﻠﻰ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﺘﻘﻮﻯ ‪،‬‬
‫ﺍﻵﻳﺔ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻓﻨﺎﺩﺍﻫﻢ ﺑﺎﺳﻢ ﺍﻹﳝﺎﻥ ‪ ،‬ﰒ ﺃﻣﺮﻫﻢ‬ ‫‪      ‬‬ ‫‪:‬‬
‫ﺑﺎﻹﳝﺎﻥ ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﻋﻠﻰ ﻛﻤﺎﻝ ﺍﻹﳝﺎﻥ ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻜﻤﻠﻮﺍ ﻣﻘﺎﻣﺎﺕ ﺍﻹﳝﺎﻥ ﲝﺴﺐ ﺍﳊﺎﻝ؛ ﻷﻥ‬
‫‪    ‬ﺍﻹﳝﺎﻥ ﻟﻪ ﺩﺭﺟﺎﺕ ‪.‬‬ ‫‪‬‬ ‫ﻟﻔﻆ‬
‫ﻓﻘﻮﻝ ﺍﻟﻨﱯ ‪ ‬ﻫﻨﺎ‪  :‬ﺍﺗﻖ ﺍﷲ ﺣﻴﺜﻤﺎ ﻛﻨﺖ ‪ ‬ﻫﺬﺍ ﺧﻄﺎﺏ ﻣﻮﺟﻪ ﻷﻫﻞ ﺍﻹﳝﺎﻥ ‪ ،‬ﻳﻌﲏ‪ :‬ﻷﻫﻞ ﺍﻟﻨﻮﻉ‬
‫ﺍﻟﺜﺎﱐ ‪ ،‬ﻓﺎﳌﻘﺼﻮﺩ ﻣﻨﻪ ﺃﻥ ﻳﺄﰐ ﺑﺘﻘﻮﻯ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺃﻱ ﻣﻜﺎﻥ ‪ ،‬ﺃﻭ ﺯﻣﺎﻥ ﻛﺎﻥ ‪ ،‬ﻓﻬﻮ ﺃﻥ ﻳﻌﻤﻞ‬
‫ﺑﺎﻟﻄﺎﻋﺎﺕ ‪ ،‬ﻭﺃﻥ ﳚﺘﻨﺐ ﺍﶈﺮﻣﺎﺕ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻃﻠﻖ ﺑﻦ ﺣﺒﻴﺐ ‪-‬ﺭﲪﻪ ﺍﷲ‪" :-‬ﺗﻘﻮﻯ ﺍﷲ‪ :‬ﺃﻥ ﺗﻌﻤﻞ ﺑﻄﺎﻋﺔ‬
‫ﺍﷲ ﻋﻠﻰ ﻧﻮﺭ ﻣﻦ ﺍﷲ ﺗﺮﺟﻮ ﺛﻮﺍﺏ ﺍﷲ ‪ ،‬ﻭﺃﻥ ﺗﺘﺮﻙ ﻣﻌﺼﻴﺔ ﺍﷲ ﻋﻠﻰ ﻧﻮﺭ ﻣﻦ ﺍﷲ ﲣﺸﻰ ﻋﻘﺎﺏ ﺍﷲ"‪.‬‬

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‫ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻏﲑﻩ ﰲ ﺭﺟﻞ ﺳﺄﻟﻪ ﻋﻦ ﺍﻟﺘﻘﻮﻯ ﻓﻘﺎﻝ‪ :‬ﺃﱂ ﲤﺶ ﻋﻠﻰ ﻃﺮﻳﻖ ﻓﻴﻪ ﺷﻮﻙ ؟ ﻓﻘﺎﻝ ﺑﻠﻰ ‪.‬‬
‫ﻗﺎﻝ ﻓﻤﺎ ﺻﻨﻌﺖ ؟ ﻗﺎﻝ ﴰﺮﺕ ﻭﺍﺗﻘﻴﺖ ‪ ،‬ﻗﺎﻝ ﻓﺘﻠﻚ ﺍﻟﺘﻘﻮﻯ" ‪ ،‬ﻭﻫﻲ ﻣﺮﻭﻳﺔ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻋﻦ ﻋﻤﺮ ‪ ‬ﻭﻧﻈﻤﻬﺎ‬
‫ﺍﺑﻦ ﺍﳌﻌﺘﺰ ﺍﻟﺸﺎﻋﺮ ﺍﳌﻌﺮﻭﻑ ﺑﻘﻮﻟﻪ‪:‬‬
‫ــﻰ‬
‫ــﺎ ﺫﺍﻙ ﺍﻟﺘﻘـــ‬
‫ﻭﻛﺒﲑﻫــــ‬ ‫ﺧــــﻞ ﺍﻟﺬﻧـــﻮﺏ ﺻﻐﲑﻫـــﺎ‬
‫ﺽﹺ ﺍﻟﺸــﻮﻙ ﳛــﺬﺭ ﻣــﺎ ﻳــﺮﻯ‬ ‫ﻭﺍﺻﻨـــﻊ ﻛﻤـــﺎﺵﹴ ﻓــﻮﻕ ﺃﺭ‬
‫ـﻰ‬
‫ــﻦ ﺍﳊﺼــ‬
‫ــﺎﻝ ﻣــ‬
‫ﻻ ﲢــــــﻘﺮﻥ ﺻﻐــــــﲑﺓ‪ ‬ﺇﻥ ﺍﳉﺒــ‬
‫‪‬‬ ‫‪‬‬

‫ﻭﻫﺬﺍ ﺑﻌﺎﻣﺔ ﳜﺎﻃﺐ ﺑﻪ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ‪ ،‬ﻓﺈﺫﻥ ﺗﻘﻮﻯ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ ﲣﺎﻑ ﻣﻦ ﺃﺛﺮ ﻣﻌﺼﻴﺔ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ ، -‬ﺃﻥ ﲣﺎﻑ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﻴﻤﺎ ﺗﺄﰐ ‪ ،‬ﻭﻓﻴﻤﺎ ﺗﺬﺭ ‪ ،‬ﻭﻫﻲ ﰲ ﻛﻞ ﻣﻘﺎﻡ ﲝﺴﺒﻪ ‪.‬‬
‫ﺍﻟﺘﻘﻮﻯ ﰲ ﻛﻞ ﻣﻘﺎﻡ ﲝﺴﺒﻪ ‪ ،‬ﻓﻔﻲ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻫﻨﺎ ﲣﺎﻃﺐ ﺑﺎﻟﺘﻘﻮﻯ ‪ ،‬ﻭﰲ ﻭﻗﺖ ﺍﻟﺰﻛﺎﺓ ﲣﺎﻃﺐ‬
‫ﺑﺎﻟﺘﻘﻮﻯ ‪ ،‬ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ‪ ،‬ﻭﰲ ﻭﻗﺖ ﺍﻹﺗﻴﺎﻥ ﺑﺴﻨﺔ ﲣﺎﻃﺐ ﺑﺎﻟﺘﻘﻮﻯ ‪ ،‬ﻭﰲ ﻭﻗﺖ ﺍﳌﺨﺎﻃﺒﺔ ﺑﻮﺍﺟﺐ ﲣﺎﻃﺐ‬
‫ﺑﺎﻟﺘﻘﻮﻯ ‪ ،‬ﻭﰲ ﻭﻗﺖ ﺃﻥ ﻳﻌﺮﺽ ﻋﻠﻴﻚ ﻣ‪‬ﺤﺮ‪‬ﻡ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺃﻭ ﺍﳌﺎﻝ ‪ ،‬ﺃﻭ ﺍﳋﻤﻮﺭ ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻷﻧﻮﺍﻉ ‪ ،‬ﺃﻭ ﳏﺮﻣﺎﺕ ﺍﻟﻠﺴﺎﻥ ‪ ،‬ﺃﻭ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺍﻟﻌﺠﺐ ﻭﺍﻟﻜﱪ ‪ ،‬ﺃﻭ ﺍﻻﺯﺩﺭﺍﺀ ﻭﺳﻮﺀ ﺍﻟﻈﻦ ‪ ،‬ﺇﱃ‬
‫ﺁﺧﺮﻩ ‪ ،‬ﰲ ﻛﻞ ﻣﻘﺎﻡ ﻳﺄﺗﻴﻚ ﻫﻨﺎﻙ ﺗﻘﻮﻯ ﲣﺼﻪ ‪.‬‬
‫ﻓﺈﺫﻥ ﺗﺘﻌﻠﻖ ﺍﻟﺘﻘﻮﻯ ﺑﺎﻷﺯﻣﻨﺔ ﻭﺑﺎﻷﻣﻜﻨﺔ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺍﺗﻖ ﺍﷲ ﺣﻴﺜﻤﺎ ﻛﻨﺖ‬
‫‪ ‬؛ ﻷﻧﻪ ﻣﺎ ﻣﻦ ﻣﻜﺎﻥ ﺗﻜﻮﻥ ﻓﻴﻪ ﺃﻭ ﺯﻣﺎﻥ ﺗﻜﻮﻥ ﻓﻴﻪ ﺇﻻ ﻭﰒ ﺃﻣﺮ ﺃﻭ ‪‬ﻲ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻳﺘﻮﺟﻪ ﻟﻠﻌﺒﺪ‪.‬‬
‫‪        ‬‬ ‫ﻭﺍﻟﻮﺻﻴﺔ ﺑﺎﻟﺘﻘﻮﻯ ﻫﻲ ﺃﻋﻈﻢ ﺍﻟﻮﺻﺎﻳﺎ ‪،‬‬
‫‪     ‬ﻭﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﻛﺜﲑﺍ ﻣﺎ ﻳﻮﺻﻲ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺑﺘﻘﻮﻯ ﺍﷲ ‪ ،‬ﻓﻬﻢ‬
‫ﻳﻌﻠﻤﻮﻥ ﻣﻌﲎ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻭﺃﺗﺒﻊ ﺍﻟﺴﻴﺌﺔ ﺍﳊﺴﻨﺔ ﲤﺤﻬﺎ ‪. ‬‬

‫ﺃﺗﺒﻊ ﺍﻟﻔﺎﻋﻞ ﺃﻧﺖ ‪ ،‬ﻭﺍﻟﺴﻴﺌﺔ ﻫﻲ ﺍﳌﺘﺒﻮﻋﺔ ‪ ،‬ﻭﺍﳊﺴﻨﺔ ﻫﻲ ﺍﻟﺘﺎﺑﻌﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﺟﻌﻞ ﺍﳊﺴﻨﺔ ﻭﺭﺍﺀ ﺍﻟﺴﻴﺌﺔ ‪-‬ﺑﻌﺪ‬
‫‪‬‬ ‫ﺍﻟﺴﻴﺌﺔ‪ ،-‬ﺇﺫﺍ ﻋﻤﻠﺖ ﺳﻴﺌﺔ ﻓﺄﺗﺒﻌﻬﺎ ﲝﺴﻨﺔ ؛ ﻓﺈﻥ ﺍﳊﺴﻨﺎﺕ ﻳﺬﻫﱭ ﺍﻟﺴﻴﺌﺎﺕ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪              ‬‬

‫‪.   ‬‬

‫ﻭﰲ ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻭﻏﲑﻩ ‪ ‬ﺃﻥ ﺭﺟﻼ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻧﺎﻝ ﻣﻦ ﺍﻣﺮﺃﺓ ﻗﹸﺒﻠﺔ ﻓﺄﰐ‬
‫‪‬‬ ‫ﻭﺃﺧﱪﻩ ﺑﺎﳋﱪ ﻣﺴﺘﻌﻈﻤﺎ ﳌﺎ ﻓﻌﻞ ‪ ،‬ﻓﻴﺴﺄﻟﻪ ﻋﻦ ﻛﻔﺎﺭﺓ ﺫﻟﻚ ‪ ،‬ﻓﱰﻝ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬ ‫‪‬‬ ‫ﺍﻟﻨﱯ‬
‫‪              ‬‬

‫‪   ‬ﻓﻘﺎﻝ ﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻞ ﺻﻠﻴﺖ ﻣﻌﻨﺎ ﰲ ﻫﺬﺍ ﺍﳌﺴﺠﺪ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ‪ .‬ﻗﺎﻝ‪:‬‬
‫ﻓﻬﻲ ﻛﻔﺎﺭﺓ ﻣﺎ ﺃﺗﻴﺖ ‪. ‬‬
‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺆﻣﻦ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﻐﻔﺮ ﻣﻦ ﺍﻟﺴﻴﺌﺎﺕ ‪ ،‬ﻭﺃﻥ ﻳﺴﻌﻰ ﰲ ﺯﻭﺍﳍﺎ ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ‬
‫ﻳﺄﰐ ﺑﺎﳊﺴﻨﺎﺕ ‪ ،‬ﻓﺎﻹﺗﻴﺎﻥ ﺑﺎﳊﺴﻨﺎﺕ ﳝﺤﻮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻪ ﺃﻧﻮﺍﻉ ﺍﻟﺴﻴﺌﺎﺕ ‪.‬‬
‫ﻭﻛﻞ ﺳﻴﺌﺔ ﳍﺎ ﻣﺎ ﻳﻘﺎﺑﻠﻬﺎ ‪ ،‬ﻓﻠﻴﺲ ﻛﻞ ﺳﻴﺌﺔ ﲤﺤﻮﻫﺎ ﺃﻱ ﺣﺴﻨﺔ ﻓﺈﺫﺍ ﻋﻈﻤﺖ ﺍﻟﺴﻴﺌﺔ ﻭﻛﱪﺕ ﻓﻼ ﳝﺤﻮﻫﺎ‬
‫ﺇﻻ ﺍﳊﺴﻨﺎﺕ ﺍﻟﻌﻈﺎﻡ؛ ﻷﻥ ﻛﻞ ﺳﻴﺌﺔ ﳍﺎ ﻣﺎ ﻳﻘﺎﺑﻠﻬﺎ ﻣﻦ ﺍﳊﺴﻨﺎﺕ ‪.‬‬
‫ﻭﳍﺬﺍ ﺟﺎﺀ ﺃﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻏﻠﻂ ﺃﻭ ﺟﺮﻯ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﻛﻠﻤﺔ‪ :‬ﻭﺍﻟﻜﻌﺒﺔ ﺃﻭ ﺃﻗﺴﻢ ﺑﻐﲑ ﺍﷲ ﻓﺈﻥ ﻛﻔﺎﺭﺓ ﺫﻟﻚ‬
‫ﻣﻦ ﺍﳊﻠﻒ ﺑﺎﻵﺑﺎﺀ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﺃﻥ ﻳﻘﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ؛ ﻷﻥ ﺫﺍﻙ ﺷﺮﻙ ‪ ،‬ﻭﻛﻔﺎﺭﺓ ﺍﻟﺸﺮﻙ ﺃﻥ ﻳﺄﰐ ﺑﺎﻟﺘﻮﺣﻴﺪ‬
‫‪ ،‬ﻭﻛﻠﻤﺔ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻫﻲ ﻣﻦ ﺍﳊﺴﻨﺎﺕ ﺍﻟﻌﻈﺎﻡ ‪ ،‬ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺍﳊﺴﻨﺎﺕ ﺍﻟﻌﻈﺎﻡ ‪.‬‬
‫ﺇﺫﻥ ﻓﺎﻟﺴﻴﺌﺎﺕ ﳍﺎ ﺣﺴﻨﺎﺕ ﳝﺤﻮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺎ ﺍﻟﺴﻴﺌﺎﺕ ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﻴﺌﺔ ﲤﺤﻰ ‪،‬‬
‫ﻭﻻ ﺗﺪﺧﻞ ﰲ ﺍﳌﻮﺍﺯﻧﺔ ‪ ،‬ﻭﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ‪ :‬ﺃﻥ ﻫﺬﺍ ﻓﻴﻤﻦ ﺃﺗﺒﻌﻬﺎ ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺃﺗﻰ ﺑﺴﻴﺌﺔ ﺃﺗﺒﻌﻬﺎ ﲝﺴﻨﺔ ﺑﻘﺼﺪ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺃﻥ ﳝﺤﻮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻨﻪ ﺍﻟﺴﻴﺌﺎﺕ ؛ ﻷﻧﻪ ﻗﺎﻝ ‪ ‬ﻭﺃﺗﺒﻊ ﺍﻟﺴﻴﺌﺔ ﺍﳊﺴﻨﺔ ﲤﺤﻬﺎ ‪ ‬ﻓﺈﺫﺍ ﻓﻌﻞ ﺳﻴﺌﺔ ﺳﻌﻰ ﰲ‬
‫ﺣﺴﻨﺔ ﻟﻜﻲ ﲤﺤﻰ ﻋﻨﻪ ﺗﻠﻚ ﺍﻟﺴﻴﺌﺔ ‪.‬‬
‫‪        ‬‬ ‫‪‬‬ ‫ﻭﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ ‪ ،‬ﻭﻋﻤﻮﻡ ﺍﻵﻳﺔ‪:‬‬
‫‪     ‬ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻘﺼﺪ ‪ ،‬ﻓﺎﳊﺪﻳﺚ ﻫﺬﺍ ﺩﻝ ﻋﻠﻰ ﺍﻟﻘﺼﺪ ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻳﺘﺒﻌﻬﺎ‬
‫ﻗﺎﺻﺪﺍ ‪ ،‬ﻭﺍﻵﻳﺔ ﻭﺍﳊﺪﻳﺚ ؛ ﺁﻳﺔ ﻫﻮﺩ ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺬﻱ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﺗﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﺼﺪ‬
‫‪ ،‬ﻓﻬﻞ ﻫﺬﺍ ﰲ ﻛﻞ ﺍﻷﻋﻤﺎﻝ؟ ﺃﻡ ﺃﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﺘﺒﻊ ﺍﻟﺴﻴﺌﺔ ﺍﳊﺴﻨﺔ ﺣﱴ ﳝﺤﻮﻫﺎ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻨﻪ‬
‫ﺑﻘﺼﺪ ﺍﻹﺗﺒﺎﻉ ؟‬
‫ﻫﺬﺍ ﻇﺎﻫﺮ ﰲ ﺃﺛﺮﻩ ‪ ،‬ﻓﺄﻋﻈﻢ ﻣﺎ ﳝﺤﻮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻪ ﺍﻟﺴﻴﺌﺎﺕ ﺃﻥ ﻳﺄﰐ ﺑﺎﳊﺴﻨﺔ ﺑﻘﺼﺪ ﺍﻟﺘﻜﻔﲑ ‪،‬‬
‫ﻓﻬﺬﺍ ﳝﺤﻮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻪ ﺍﳋﻄﻴﺌﺔ ؛ ﻷﻧﻪ ﲨﻊ ﺑﲔ ﺍﻟﻔﻌﻞ ﻭﺍﻟﻨﻴﺔ ‪ ،‬ﻭﺍﻟﻨﻴﺔ ﻓﻴﻬﺎ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﻨﺪﻡ ﻋﻠﻰ ﺗﻠﻚ‬
‫ﺍﻟﺴﻴﺌﺔ ‪ ،‬ﻭﺍﻟﺮﻏﺒﺔ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺃﻥ ﳝﺤﻮﻫﺎ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻨﻪ ‪.‬‬
‫ﺇﺫﻥ ﻓﻬﻲ ﻣﺮﺗﺒﺘﺎﻥ‪-:‬‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﻳﻘﺼﺪ ‪-‬ﻭﻫﻲ ﺍﻟﻌﻠﻴﺎ‪ -‬ﺃﻥ ﻳﻘﺼﺪ ﺇﺫﻫﺎﺏ ﺍﻟﺴﻴﺌﺔ ﺑﺎﳊﺴﻨﺔ ﺍﻟﱵ ﻳﻌﻤﻠﻬﺎ ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻪ ﺃﻥ‬
‫ﺍﻟﻘﻠﺐ ﻳﺘﱪﺃ ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻧﺐ ‪ ،‬ﻭﻳﺮﻏﺐ ﰲ ﺫﻫﺎﺑﻪ ‪ ،‬ﻭﻳﺘﻘﺮﺏ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺎﳊﺴﻨﺎﺕ ﺣﱴ ﻳﺮﺿﻰ‬
‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻨﻪ ﻓﻔﻲ ﺍﻟﻘﻠﺐ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺎﺕ ﺳﺎﻗﺘﻪ ﺇﱃ ﺃﻥ ﻳﻌﻤﻞ ﺑﺎﳊﺴﻨﺔ ؛ ﻟﻴﻤﺤﻮ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻋﻨﻪ ﺑﻔﻌﻠﻪ ﺍﳊﺴﻨﺔ ﻣﺎ ﻓﻌﻠﻪ ﻣﻦ ﺍﻟﺴﻴﺌﺎﺕ ‪.‬‬
‫ﻭﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﻌﻤﻞ ﺑﺎﳋﲑ ﻣﻄﻠﻘﺎ ‪ ،‬ﻭﺍﳊﺴﻨﺎﺕ ﻳﺬﻫﱭ ﺍﻟﺴﻴﺌﺎﺕ ﺑﻌﺎﻣﺔ ‪ ،‬ﻛﻞ ﺣﺴﻨﺔ ﲟﺎ ﻳﻘﺎﺑﻠﻬﺎ ﻣﻦ‬
‫ﺍﻟﺴﻴﺌﺔ ‪ ،‬ﻓﺎﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺫﻭ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﺫﻟﻚ ﻓﺎﳊﺴﻨﺔ‪ :‬ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﺍﳊﺴﻨﺔ ﰲ ﺍﻟﺸﺮﻉ ‪ ،‬ﻭﺍﻟﺴﻴﺌﺔ ﻫﻲ‪ :‬ﺍﻟﺴﻴﺌﺔ ﰲ ﺍﻟﺸﺮﻉ ‪ ،‬ﻭﺍﳊﺴﻨﺔ ﰲ‬
‫ﺍﻟﺸﺮﻉ‪ :‬ﻣﺎ ﻳﺜﺎﺏ ﻋﻠﻴﻪ ‪ ،‬ﻭﺍﻟﺴﻴﺌﺔ ﰲ ﺍﻟﺸﺮﻉ‪ :‬ﻣﺎ ﻭﺭﺩ ﺍﻟﺪﻟﻴﻞ ﺑﺄﻧﻪ ﻳﻌﺎﻗﺐ ﻋﻠﻴﻪ ‪.‬‬
‫ﺇﺫﻥ ﻓﺎﻟﺴﻴﺌﺎﺕ ﻫﻲ ﺍﶈﺮﻣﺎﺕ ﻣﻦ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻭﺍﳊﺴﻨﺎﺕ ﻫﻲ ﺍﻟﻄﺎﻋﺎﺕ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ‬
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‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺑﻌﺪ ﺫﻟﻚ‪  :‬ﻭﺧﺎﻟﻖ ﺍﻟﻨﺎﺱ ﲞﻠﻖ ﺣﺴﻦ ‪ ‬ﻭﺍﻟﻨﺎﺱ ﻫﻨﺎ ﻳﺮﺍﺩ ‪‬ﻢ ﺍﳌﺆﻣﻨﻮﻥ‬
‫ﰲ ﲨﺎﻉ ﺍﳋﹸﻠﻖ ﺍﳊﺴﻦ ﺑﺄﻥ ﳛﺴﻦ ﺇﻟﻴﻬﻢ ‪ ،‬ﻭﻳﺮﺍﺩ ‪‬ﻢ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻏﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﻣﻌﺎﻣﻠﺘﻬﻢ ﺑﺎﻟﻌﺪﻝ ‪ ،‬ﻭﺍﳋﹸﻠﻖ‬
‫ﺍﳊﺴﻦ ﻳﺸﻤﻞ‪ :‬ﻣﺎ ﳚﺐ ﻋﻠﻰ ﺍﳌﺮﺀ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﻌﺪﻝ ﻷﻫﻞ ﺍﻟﻌﺪﻝ ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ ﳌﻦ ﻟﻪ ﺣﻖ‬
‫ﺍﻹﺣﺴﺎﻥ ‪ ،‬ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻨﺎ‪  :‬ﺧﺎﻟﻖ ﺍﻟﻨﺎﺱ ﲞﻠﻖ ﺣﺴﻦ ‪. ‬‬
‫ﻭﺍﳋﻠﻖ ﺍﳊﺴﻦ ﻓﺴﺮ ﺑﺘﻔﺴﲑﺍﺕ ﻣﻨﻬﺎ ﺃﻧﻪ‪ :‬ﺑﺬﻝ ﺍﻟﻨﺪﻯ ﻭﻛﻒ ﺍﻷﺫﻯ ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺗﺒﺬﻝ ﺍﳋﲑ ﻟﻠﻨﺎﺱ ‪ ،‬ﻭﺃﻥ‬
‫ﺗﻜﻒ ﺃﺫﺍﻙ ﻋﻨﻬﻢ ‪.‬‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺇﻥ ﺍﳋﻠﻖ ﺍﳊﺴﻦ‪ :‬ﺃﻥ ﳛﺴﻦ ﻟﻠﻨﺎﺱ ﺑﺄﻧﻮﺍﻉ ﺍﻹﺣﺴﺎﻥ ‪ ،‬ﻭﻟﻮ ﺃﺳﺎﺀﻭﺍ ﺇﻟﻴﻪ ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ‬
‫ﺍﻷﻣﺮ ﲟﺨﺎﻟﻘﺔ ﺍﻟﻨﺎﺱ ﺑﺎﳋﻠﻖ ﺍﳊﺴﻦ ‪ ،‬ﻭﺍﳊﺚ ﻋﻠﻰ ﺫﻟﻚ ‪ ،‬ﻭﺑﻴﺎﻥ ﻓﻀﻴﻠﺘﻪ ﰲ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ‪.‬‬
‫ﺇﻥ ﺃﺩﻧﺎﻛﻢ ﻣﲏ ﳎﻠﺴﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬ ‫‪‬‬ ‫ﻭﳑﺎ ﺟﺎﺀ ﰲ ﺑﻴﺎﻥ ﻓﻀﻴﻠﺘﻪ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﺃﺣﺎﺳﻨﻜﻢ ﺃﺧﻼﻗﺎ ‪ ،‬ﺍﳌﻮﻃﺌﻮﻥ ﺃﻛﻨﺎﻓﺎ ﺍﻟﺬﻳﻦ ﻳﺄﻟﻔﻮﻥ ﻭﻳﺆﻟﻔﻮﻥ ‪. ‬‬
‫ﻭﺛﺒﺖ ﻋﻨﻪ ‪-‬ﺃﻳﻀﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺃﻧﻪ ﻗﺎﻝ‪  :‬ﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺒﻠﻎ ﲝﺴﻦ ﺧﻠﻘﻪ ﺩﺭﺟﺔ ﺍﻟﺼﺎﺋﻢ ﺍﻟﻘﺎﺋﻢ‬
‫ﻳﻌﲏ‪ ::‬ﺍﳌﺘﻨﻔﻞ ﺑﺎﻟﺼﻴﺎﻡ ‪ ،‬ﻭﺍﳌﺘﻨﻔﻞ ﺑﺎﻟﻘﻴﺎﻡ ﻓﺤﺴﻦ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﻳﺒﺬﻟﻪ ﺩﺍﺋﻤﺎ ﻃﺎﻋﺔ ﻣﻦ ﻃﺎﻋﺎﺕ ﺍﷲ ‪-‬ﺟﻞ‬ ‫‪‬‬

‫ﻭﻋﻼ‪ ، -‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺩﺍﺋﻢ ﺇﺣﺴﺎﻥ ﺍﻷﺧﻼﻕ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﻭﺻﻔﺖ ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﰲ ﻋﺒﺎﺩﺓ ﺩﺍﺋﻤﺔ ‪ ،‬ﺇﺫﺍ‬
‫ﻓﻌﻞ ﺫﻟﻚ ﻃﺎﻋﺔ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪. -‬‬
‫ﻭﺣﺴﻦ ﺍﳋﻠﻖ ﺗﺎﺭﺓ ﻳﻜﻮﻥ "ﻃﺒﻌﺎ" ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﻜﻮﻥ "ﲪﻼ" ﻳﻌﲏ‪ :‬ﻃﺎﻋﺔ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻻ ﻃﺒﻌﺎ ﰲ ﺍﳌﺮﺀ‬
‫‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺣﺴﻦ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﻣﺘﺜﺎﻝ ﺍﻟﻄﺎﻋﺔ ‪ ،‬ﻭﺇﻟﺰﺍﻡ ﺍﻟﻨﻔﺲ ﺑﺬﻟﻚ ﻓﻬﻮ ﺃﻋﻈﻢ ﺃﺟﺮﺍ ﳑﻦ ﻳﻔﻌﻠﻪ ﻋﻠﻰ‬
‫ﻭﻓﻖ ﺍﻟﻄﺒﻴﻌﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﻻ ﻳﺘﻜﻠﻒ ﻓﻴﻪ؛ ﻷﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺮﺭﺓ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ‪ :‬ﺍﻷﻣﺮ ﺇﺫﺍ ﺃﻣﺮ ﺑﻪ ﰲ ﺍﻟﺸﺮﻉ ‪،‬‬
‫ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﳌﺴﺄﻟﺔ ﺇﺫﺍ ﺃﻣﺮ ‪‬ﺎ ﰲ ﺍﻟﺸﺮﻉ ‪ ،‬ﻓﺈﺫﺍ ﺍﻣﺘﺜﻠﻬﺎ ﺍﺛﻨﺎﻥ ﻓﺈﻥ ﻣﻦ ﻛﺎﻥ ﺃﻛﻠﻒ ﰲ ﺍﻣﺘﺜﺎﻝ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﻛﺎﻥ‬
‫ﺃﻋﻈﻢ ﺃﺟﺮﺍ ﰲ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ‪.‬‬
‫‪‬‬ ‫ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ ﻟﻌﺎﺋﺸﺔ ‪ ‬ﺇﻥ ﺃﺟﺮﻙ‪ ‬ﻋﻠﻰ ﻗﺪﺭ ﻧ‪‬ﺼ‪‬ﺒﹺﻚ‬
‫ﻭﻫﺬﺍ ﳏﻤﻮﻝ ﻋﻠﻰ ﺷﻴﺌﲔ ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﺸﺮﻭﻁ ﺑﺸﺮﻃﲔ‪-:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ‪.‬‬

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‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﳑﺎ ﺗﻮﺟﻪ ﺍﻷﻣﺮ ﻟﻠﻌﺒﺪ ﺑﻪ ﻓﻴﻜﻮﻥ ﺃﺟﺮﻩ ﻋﻠﻰ ﻗﺪﺭ ﻣﺸﻘﺘﻪ ﰲ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻨﻮﺍﻓﻞ ﻓﻼ ﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﺗﻔﺎﺻﻴﻞ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻌﺮﻭﻓﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‬

‫ﻳﺎ ﻏﻼﻡ ﺇﱐ ﺃﻋﻠﻤﻚ ﻛﻠﻤﺎﺕ‬

‫ﻳﻮﻣﺎ ﻓﻘﺎﻝ‪ :‬ﻳﺎ‬ ‫‪‬‬ ‫ﻭﻋﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﻗﺎﻝ ‪ ‬ﻛﻨﺖ ﺧﻠﻒ ﺍﻟﻨﱯ‬
‫ﻏﻼﻡ ﺇﱐ ﺃﻋﻠﻤﻚ ﻛﻠﻤﺎﺕ‪ :‬ﺍﺣﻔﻆ ﺍﷲ ﳛﻔﻈﻚ ‪ ،‬ﺍﺣﻔﻆ ﺍﷲ ﲡﺪﻩ ﲡﺎﻫﻚ ‪ ،‬ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝ ﺍﷲ ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻷﻣﺔ ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻌﻮﻙ ﺑﺸﻲﺀ ﱂ ﻳﻨﻔﻌﻮﻙ ﺇﻻ ﺑﺸﻲﺀ ﻗﺪ ﻛﺘﺒﻪ‬
‫ﺍﷲ ﻟﻚ ‪ ،‬ﻭﺇﻥ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮﻭﻙ ﺑﺸﻲﺀ ﱂ ﻳﻀﺮﻭﻙ ﺇﻻ ﺑﺸﻲﺀ ﻗﺪ ﻛﺘﺒﻪ ﺍﷲ ﻋﻠﻴﻚ ‪ ،‬ﺭﻓﻌﺖ ﺍﻷﻗﻼﻡ ‪،‬‬
‫ﻭﺟﻔﺖ ﺍﻟﺼﺤﻒ ‪ ‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻭﻗﺎﻝ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻏﲑ ﺍﻟﺘﺮﻣﺬﻱ ‪ ‬ﺍﺣﻔﻆ ﺍﷲ‬
‫ﲡﺪﻩ ﺃﻣﺎﻣﻚ ‪ ،‬ﺗﻌﺮ‪‬ﻑ ﺇﱃ ﺍﷲ ﰲ ﺍﻟﺮﺧﺎﺀ ﻳﻌﺮﻓﻚ ﰲ ﺍﻟﺸﺪﺓ ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﺎ ﺃﺧﻄﺄﻙ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻚ ‪ ،‬ﻭﻣﺎ‬
‫‪‬‬ ‫ﺃﺻﺎﺑﻚ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻚ ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻨﺼﺮ ﻣﻊ ﺍﻟﺼﱪ ‪ ،‬ﻭﺃﻥ ﺍﻟﻔﺮﺝ ﻣﻊ ﺍﻟﻜﺮﺏ ‪ ،‬ﻭﺃﻥ ﻣﻊ ﺍﻟﻌﺴﺮ ﻳﺴﺮﺍ‬
‫ﻫﺬﺍ ﺣﺪﻳﺚ ﻋﻈﻴﻢ ﺟﺪﺍ ﻣﻦ ﻭﺻﺎﻳﺎ ﺍﳌﺼﻄﻔﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺧﺺ ‪‬ﺎ ﺍﺑﻦ ﻋﻤﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺃﻭﺻﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫‪‬‬ ‫ﻋﺒﺎﺱ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﻭﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ﲨﻌﺖ ﺧﲑﻱ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ؛ ﻓﺎﻟﻨﱯ‬
‫ﻭﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻓﻴﻪ ﺗﻮﺩﺩ ﺍﳌﻌﻠﻢ ﻭﺍﻷﺏ ﻭﺍﻟﻜﺒﲑ ﺇﱃ‬ ‫‪‬‬ ‫ﻳﺎ ﻏﻼﻡ ﺇﱐ ﺃﻋﻠﻤﻚ ﻛﻠﻤﺎﺕ‬ ‫‪‬‬ ‫ﻋﺒﺎﺱ ‪ ،‬ﻭﺃﻣﺮﻩ ﺑﻘﻮﻟﻪ‬
‫‪‬‬ ‫ﺍﻟﺼﻐﺎﺭ ‪ ،‬ﻭﺇﱃ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﻮﺟﻪ ﺑﺎﻷﻟﻔﺎﻅ ﺍﳊﺴﻨﺔ ‪ ،‬ﻓﻬﻮ ﺍﺳﺘﻌﻤﻞ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻟﻔﻆ ﺍﻟﺘﻌﻠﻴﻢ‪:‬‬
‫ﺇﱐ ﺃﻋﻠﻤﻚ ﻛﻠﻤﺎﺕ ‪ ‬ﻭﻫﻲ ﺃﻭﺍﻣﺮ ‪ ،‬ﻓﻠﻢ ﻳﻘﻞ ﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :-‬ﺇﱐ ﺁﻣﺮﻙ ﺑﻜﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺫﻛﺮ ﻟﻔﻆ ﺍﻟﺘﻌﻠﻴﻢ ؛ ﻷﻧﻪ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻌﺎﻗﻞ ﳛﺐ ﺃﻥ ﻳﺴﺘﻔﻴﺪ ﻋﻠﻤﺎ ‪.‬‬
‫ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ ﻟﻪ‪  :‬ﻳﺎ ﻏﻼﻡ ﺇﱐ ﺃﻋﻠﻤﻚ ﻛﻠﻤﺎﺕ ‪ ‬ﻭﺍﻟﻜﻠﻤﺎﺕ‪ :‬ﲨﻊ ﻛﻠﻤﺔ ﻭﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﻫﻨﺎ‪ :‬ﺍﳉﻤﻞ؛‬
‫ﻷﻥ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻏﲑ ﺍﻟﻜﻠﻤﺔ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ‪ ،‬ﺍﻟﻜﻠﻤﺔ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ‪ :‬ﺍﺳﻢ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺣﺮﻑ ‪ ،‬ﺃﻣﺎ‬

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‫‪        ‬‬ ‫ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﺎﻟﻜﻠﻤﺔ‪ :‬ﻫﻲ ﺍﳉﻤﻠﺔ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.    ‬‬ ‫‪‬‬ ‫ﻳﺮﻳﺪ ‪‬ﺎ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻵﻳﺔ ﻗﺒﻠﻬﺎ‪:‬‬
‫ﻭﺛﺒﺖ ‪-‬ﺃﻳﻀﺎ‪ -‬ﰲ ﻣﺴﻠﻢ ﺃﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ‪  :‬ﺃﺻﺪﻕ ﻛﻠﻤﺔ ﻗﺎﳍﺎ ﺷﺎﻋﺮ ﻗﻮﻝ ﻟﺒﻴﺪ‪:‬‬

‫ﺃﻻ ﻛﻞ ﺷﻲﺀ ﻣﺎ ﺧﻼ ﺍﷲ ﺑﺎﻃﻞﹸ ‪ ‬ﻗﺎﻝ‪  :‬ﺃﺻﺪﻕ ﻛﻠﻤﺔ ‪ ‬ﻓﺈﺫﻥ ﺍﻟﻜﻠﻤﺔ ﻳ‪‬ﻌﲎ ‪‬ﺎ‪ :‬ﺍﳉﻤﻞ ‪ ،‬ﻓﻘﻮﻟﻪ ‪-‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺇﱐ ﺃﻋﻠﻤﻚ ﻛﻠﻤﺎﺕ ‪ ‬ﻳﻌﲏ‪ :‬ﺇﱐ ﺃﻋﻠﻤﻚ ﲨﻼ ﻭﻭﺻﺎﻳﺎ ‪ ،‬ﻓﺄﺭﻋﻬﺎ ﲰﻌﻚ ‪.‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺑﻌﺪﻫﺎ‪  :‬ﺍﺣﻔﻆ ﺍﷲ ﳛﻔﻈﻚ ‪ ،‬ﺍﺣﻔﻆ ﺍﷲ ﲡﺪﻩ ﲡﺎﻫﻚ ‪. ‬‬
‫ﻫﺬﻩ ﻫﻲ ﺍﻟﻮﺻﻴﺔ ﺍﻷﻭﱃ‪  :‬ﺍﺣﻔﻆ ﺍﷲ ﳛﻔﻈﻚ ‪ ‬ﻓﻬﻨﺎ ﺃﻣﺮﻩ ﺑﺄﻥ ﳛﻔﻆ ﺍﷲ ‪ ،‬ﻭﺭﺗﺐ ﻋﻠﻴﻪ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﳛﻔﻈﻪ ‪ ،‬ﻭﺣﻔﻆ ﺍﻟﻌﺒﺪ ﺭﺑﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﳌﺮﺍﺩ ﻣﻨﻪ‪ :‬ﺃﻥ ﳛﻔﻈﻪ ﰲ ﺣﻘﻮﻗﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪. -‬‬
‫ﻭﺣﻘﻮﻕ ﺍﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪ -‬ﻧﻮﻋﺎﻥ‪:‬‬
‫ﺣﻘﻮﻕ ﻭﺍﺟﺒﺔ ‪ ،‬ﻭﺣﻘﻮﻕ ﻣﺴﺘﺤﺒﺔ ‪ ،‬ﻓﺤﻔﻆ ﺍﻟﻌﺒﺪ ﺭﺑﻪ ﻳﻌﲏ‪ :‬ﺃﻥ ﳝﺘﺜﻞ ‪ ‬ﺍﺣﻔﻆ ﺍﷲ ‪ ‬ﺃﻥ ﻳﺄﰐ ﺑﺎﳊﻘﻮﻕ‬
‫ﺍﻟﻮﺍﺟﺒﺔ ‪ ،‬ﻭﺍﳊﻘﻮﻕ ﺍﳌﺴﺘﺤﺒﺔ ‪ ،‬ﻭﻧﻌﱪ ﺑﺎﳊﻘﻮﻕ ﲡﻮﺯﺍ ﺑﺎﳌﻘﺎﺑﻠﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﳊﻘﻮﻕ ﺍﻟﻮﺍﺟﺒﺔ ﻭﺍﳌﺴﺘﺤﺒﺔ ‪ ،‬ﻓﻤﻦ‬
‫ﺃﺗﻰ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳌﺴﺘﺤﺒﺎﺕ ﻓﻘﺪ ﺣﻔﻆ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬؛ ﻷﻧﻪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﺑﺎﳋﲑﺍﺕ ‪ ،‬ﻭﺍﳌﻘﺘﺼﺪ‬
‫‪-‬ﺃﻳﻀﺎ‪ -‬ﻗﺪ ﺣﻔﻆ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺇﺫ ﺍﻣﺘﺜﻞ ﺍﻷﻣﺮ ﺍﻟﻮﺍﺟﺐ ‪ ،‬ﻭﺍﻧﺘﻬﻰ ﻋﻦ ﺍﳌﹸﺤ‪‬ﺮ‪‬ﻡ ‪.‬‬
‫ﻓﺄﺩﱏ ﺩﺭﺟﺎﺕ ﺣﻔﻆ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ ﳛﻔﻆ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﺑﻌﺪ ﺇﺗﻴﺎﻧﻪ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺑﺎﻣﺘﺜﺎﻝ‬
‫ﺍﻷﻣﺮ ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻬﻲ ‪ ،‬ﻭﺍﻟﺪﺭﺟﺔ ﺍﻟﱵ ﺑﻌﺪﻫﺎ ﺍﳌﺴﺘﺤﺒﺎﺕ ‪ ،‬ﻫﺬﻩ ﻳﺘﻨﻮﻉ ﻓﻴﻬﺎ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺗﺘﻔﺎﻭﺕ ﺩﺭﺟﺎ‪‬ﻢ ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﺍﺣﻔﻆ ﺍﷲ ﳛﻔﻈﻚ ‪. ‬‬
‫ﻭﺣﻔﻆ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻠﻌﺒﺪ ﻋﻠﻰ ﺩﺭﺟﺘﲔ ‪-‬ﺃﻳﻀﺎ‪-:-‬‬
‫ﺃﻣﺎ ﺍﻷﻭﱃ‪ :‬ﻓﻬﻮ ﺃﻥ ﳛﻔﻈﻪ ﰲ ﺩﻧﻴﺎﻩ ‪ ،‬ﺃﻥ ﳛﻔﻆ ﻟﻪ ﻣﺼﺎﳊﻪ ﰲ ﺑﺪﻧﻪ ﺑﺄﻥ ﻳﺼﺤﻪ ‪ ،‬ﻭﰲ ﺭﺯﻗﻪ ﺑﺄﻥ ﻳﻌﻄﻴﻪ‬
‫ﺣﺎﺟﺘﻪ ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻮﺳﻊ ﻋﻠﻴﻪ ﰲ ﺭﺯﻗﻪ ‪ ،‬ﻭﰲ ﺃﻫﻠﻪ ﺑﺄﻥ ﳛﻔﻆ ﻟﻪ ﺃﻫﻠﻪ ﻭﻭﻟﺪﻩ ‪ ،‬ﻭﺃﻧﻮﺍﻉ ﺍﳊﻔﻆ ﳌﺼﺎﱀ ﺍﻟﻌﺒﺪ ﰲ‬

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‫ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻓﻜﻞ ﻣﺎ ﻟﻠﻌﺒﺪ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺈﻧﻪ ﻣﻮﻋﻮﺩ ﺑﺄﻥ ﲢﻔﻆ ﻟﻪ ﺇﺫﺍ ﺣﻔﻆ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺄﺩﺍﺀ‬
‫ﺣﻘﻮﻕ ﺍﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪ -‬ﻭﺍﻻﺟﺘﻨﺎﺏ ﻋﻦ ﺍﶈﺮﻣﺎﺕ ‪.‬‬
‫ﻭﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺣﻔﻆ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻠﻌﺒﺪ ‪ ،‬ﻭﻫﻲ ﺃﻋﻈﻢ ﺍﻟﺪﺭﺟﺘﲔ ﻭﺃﺭﻓﻌﻬﻤﺎ ﻭﺃﺑﻠﻐﻬﻤﺎ ﻋﻨﺪ‬
‫ﺃﻫﻞ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﰲ ﻗﻠﻮﺏ ﺃﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ ‪ ،‬ﻫﻲ‪ :‬ﺃﻥ ﳛﻔﻆ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﻟﻌﺒﺪ ﰲ ﺩﻳﻨﻪ ‪ ،‬ﺑﺄﻥ ﻳﺴﻠﻢ ﻟﻪ ﺩﻳﻨﻪ‬
‫ﺑﺈﺧﻼﺀ ﺍﻟﻘﻠﺐ ﻣﻦ ﺗﺄﺛﲑ ﺍﻟﺸﺒﻬﺎﺕ ﻓﻴﻪ ‪ ،‬ﻭﺇﺧﻼﺀ ﺍﳉﻮﺍﺭﺡ ﻣﻦ ﺗﺄﺛﲑ ﺍﻟﺸﻬﻮﺍﺕ ﻓﻴﻬﺎ ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻠﺐ‬
‫ﻣﻌﻠﻘﺎ ﺑﺎﻟﺮﺏ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺃﹸﻧﺴﻪ ﺑﺎﷲ ‪ ،‬ﻭﺭﻏﺒﻪ ﰲ ﺍﷲ ‪ ،‬ﻭﺇﻧﺎﺑﺘﻪ ﺇﻟﻴﻪ ‪ ،‬ﻭﺧﻠﻮﺗﻪ ﺍﶈﺒﻮﺑﺔ ﺑﺎﷲ ‪-‬‬
‫ﺟﻞ ﺟﻼﻟﻪ‪.-‬‬
‫ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ "ﺍﻟﻮﱄ" ﺍﳌﻌﺮﻭﻑ‪ ،‬ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺼﺤﻴﺢ ﻭﻏﲑﻩ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :-‬ﻗﺎﻝ ﺍﷲ ‪-‬ﺗﻌﺎﱃ‪ -‬ﰲ ﲨﻞ ﺍﺑﺘﺪﺃ ‪‬ﺎ ﺍﳊﺪﻳﺚ ‪ ،‬ﰒ ﻗﺎﻝ‪  :‬ﻭﻻ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇﱄ‬
‫ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ ‪ ،‬ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ ﻛﻨﺖ ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ ‪ ،‬ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ ‪ ،‬ﻭﻳﺪﻩ ﺍﻟﱵ ﻳﺒﻄﺶ ‪‬ﺎ‬
‫‪ ،‬ﻭﺭﺟﻠﻪ ﺍﻟﱵ ﳝﺸﻲ ‪‬ﺎ ‪ ،‬ﻭﻟﺌﻦ ﺳﺄﻟﲏ ﻷﻋﻄﻴﻨﻪ ‪ ،‬ﻭﻟﺌﻦ ﺍﺳﺘﻌﺎﺫﱐ ﻷﻋﻴﺬﻧﻪ ‪ ،‬ﻭﻣﺎ ﺗﺮﺩﺩﺕ ﰲ ﺷﻲﺀ ﺃﻧﺎ ﻓﺎﻋﻠﻪ‬
‫ﺗﺮﺩﺩﻱ ﰲ ﻗﺒﺾ ﻧﻔﺲ ﻋﺒﺪﻱ ﺍﳌﺆﻣﻦ ‪ ،‬ﻳﻜﺮﻩ ﺍﳌﻮﺕ ﻭﺃﻛﺮﻩ ﻣﺴﺎﺀﺗﻪ ‪ ،‬ﻭﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺫﻟﻚ ‪. ‬‬
‫ﻓﺤﻔﻆ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﻟﻌﺒﺪ ﰲ ﺍﻟﺪﻳﻦ ﻫﺬﺍ ﺃﻋﻈﻢ ﺍﳌﻄﺎﻟﺐ ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-‬‬
‫ﻳﺪﻋﻮ ﺍﷲ ﻛﺜﲑﺍ ﺃﻥ ﻳ‪‬ﺤﻔﹶﻆﹶ ﻣﻦ ﺍﻟﻔﱳ ﻭﺃﻥ ﳛﻔﻈﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ ﺗﻘﻠﻴﺐ ﺍﻟﻘﻠﺐ ‪  ،‬ﻳﺎ ﻣﻘﻠﺐ ﺍﻟﻘﻠﻮﺏ‬
‫ﺛﺒﺖ ﻗﻠﱯ ﻋﻠﻰ ﻃﺎﻋﺘﻚ ‪  ‬ﻳﺎ ﻣﺼﺮﻑ ﺍﻟﻘﻠﻮﺏ ﺻﺮﻑ ﻗﻠﻮﺑﻨﺎ ﺇﱃ ﻃﺎﻋﺘﻚ ‪ ‬ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬
‫ﻓﺎﻟﻌﺒﺪ ﺃﻋﻈﻢ ﺍﳌﻄﺎﻟﺐ ﺍﻟﱵ ﳛﺮﺹ ﻋﻠﻴﻬﺎ ﺃﻥ ﻳﺴﻠﻢ ﻟﻪ‬ ‫‪‬‬ ‫ﻻ ﻭﻣﻘﻠﺐ ﺍﻟﻘﻠﻮﺏ‬ ‫‪‬‬ ‫ﻭﻛﺎﻥ ﻛﺜﲑﺍ ﻣﺎ ﻳﻘﺴﻢ‬
‫ﺩﻳﻨﻪ ‪ ،‬ﻭﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻗﺪ ﻳﺒﺘﻠﻲ ﺍﻟﻌﺒﺪ ﲞﻠﻞ ﰲ ﺩﻳﻨﻪ ‪ ،‬ﻭﺷﺒﻬﺎﺕ ﺗﻄﺮﺃ ﻋﻠﻴﻪ ﻟﺘﻔﺮﻳﻄﻪ ﰲ ﺑﻌﺾ ﻣﺎ ﳚﺐ ﺃﻥ‬
‫ﻳ‪‬ﺤﻔﻆ ﺍﷲُ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﻴﻪ ؛ ﻓﻠﻬﺬﺍ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺣﺼﻞ ﻟﻪ ﺇﺧﻼﻝ ﰲ ﺍﻟﺪﻳﻦ ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﺃﺧﻞ ﲝﻔﻆ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ ، -‬ﻭﻗﺪ ﻳﻌﺎﻗﺐ ﺑﺄﻥ ﻳ‪‬ﺠﻌﻞ ﻏﺎﻓﻼ ‪ ،‬ﻭﻗﺪ ﻳ‪‬ﻌﺎﻗﺐ ﲝﺮﻣﺎﻧﻪ ﺍﻟﺒﺼﲑﺓ ﰲ ﺍﻟﻌﻠﻢ ‪ ،‬ﻭﻗﺪ ﻳ‪‬ﻌﺎﻗﺐ ﺑﺄﻥ ﺗﺄﺗﻴﻪ‬
‫ﺍﻟﺸﺒﻬﺔ ﻭﻻ ﳛﺴﻦ ﻛﻴﻒ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ‪ ،‬ﻭﻻ ﻛﻴﻒ ﻳﺮﺩﻫﺎ ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

     :-‫ﺟﻞ ﻭﻋﻼ‬- ‫ ﻛﻤﺎ ﻗﺎﻝ‬، ‫ﻌﺎﻗﺐ ﺑﺄﻧﻪ ﺗﺄﺗﻴﻪ ﺍﻟﺸﺒﻬﺔ ﻓﺘﺘﻤﻜﻦ ﻣﻨﻪ‬‫ﻭﻗﺪ ﻳ‬
     -‫ﺟﻞ ﻭﻋﻼ‬- ‫ ﻭﻛﻤﺎ ﻗﺎﻝ‬      :‫ ﻭﻛﻤﺎ ﻗﺎﻝ‬  
   -‫ﺟﻞ ﻭﻋﻼ‬- ‫ ﻭﻛﻤﺎ ﻗﺎﻝ‬          
. ‫ ﺍﻵﻳﺔ ﰲ ﺍﻷﻋﺮﺍﻑ‬            
، ‫ ﻭﺧﺬﻻﻧﻪ ﰲ ﺃﻣﺮ ﺍﻟﺪﻳﻦ ﻫﻮ ﺃﻋﻈﻢ ﺍﳋﺬﻻﻥ‬، ‫ﻭﻫﻜﺬﺍ ﰲ ﺁﻳﺎﺕ ﺃﺧﺮ ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺒﺪ ﻗﺪ ﳜﺬﻝ‬
‫ ﻭﺇﻥ ﻓﺎﺗﻪ‬، ‫ ﰲ ﺃﻣﺮﻩ ﺳﺒﺤﺎﻧﻪ‬-‫ﺟﻞ ﻭﻋﻼ‬- ‫ﻭﳍﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻠﻌﺒﺪ ﺃﻥ ﳛﺮﺹ ﲤﺎﻡ ﺍﳊﺮﺹ ﻋﻠﻰ ﺃﻥ ﳛﻔﻆ ﺍﷲ‬
‫ ﻭﻋﺪﻡ ﺍﻟﺘﺮﺩﺩ ﻭﺍﻟﺴﺮﻋﺔ ﺑﺎﺗﺒﺎﻉ ﺍﻟﺴﻴﺌﺔ ﺑﺎﳊﺴﻨﺔ ﻟﻌﻠﻬﺎ‬، ‫ ﻭﺍﻹﻧﺎﺑﺔ ﻭﺍﻋﺘﻘﺎﺩ ﺍﳊﻖ‬، ‫ﺍﻻﻣﺘﺜﺎﻝ ﻓﻼ ﻳﻔﺘﻪ ﺍﻻﺳﺘﻐﻔﺎﺭ‬
. ‫ﻤﺤﻰ‬‫ﺃﻥ ﺗ‬
، ‫ ﻟﻠﻌﺒﺪ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﳊﻔﻆ ﰲ ﺍﻟﺪﻳﻦ ﺃﻋﻈﻢ ﻣﻦ ﺃﻥ ﳛﻔﻆ ﰲ ﺃﻣﺮ ﺩﻧﻴﺎﻩ‬-‫ﺟﻞ ﻭﻋﻼ‬- ‫ﳍﺬﺍ ﻓﺈﻥ ﺣﻔﻆ ﺍﷲ‬
       ‫ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬-‫ﺟﻞ ﻭﻋﻼ‬- ‫ﻭﳍﺬﺍ ﰲ ﻗﻮﻝ ﺍﷲ‬
                

               

            

- ‫ ﻗﺎﻝ‬             
                 :-‫ﺟﻞ ﻭﻋﻼ‬
             

            

‫ ﺗﺮﻛﻮﻩ ﻋﻦ‬، ‫ ﺗﺮﻛﻮﺍ ﻧﺼﻴﺒﺎ ﳑﺎ ﺃﹸﻣﺮﻭﺍ ﺑﻪ‬:‫ﻳﻌﲏ‬         :‫ﻗﻮﻟﻪ‬   

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫‪    ‬‬ ‫ﻋﻤﺪ ﻭﻋﻦ ﻋﻠﻢ ‪ ،‬ﻓﻠﻤﺎ ﻋﻠﻤﻮﻩ ﺗﺮﻛﻮﻩ ﻋﻦ ﺑﺼﲑﺓ ﻓﻌﻮﻗﺒﻮﺍ ﺑﺎﻟﻔﺮﻗﺔ ‪،‬‬
‫‪.     ‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱵ ﻳﺒﺘﻠﻲ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺎ ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﻭﻳﻌﺎﻗﺐ ‪‬ﺎ ﺍﳌﺆﻣﻨﲔ ؛ ﺣﻴﺚ‬
‫ﻳﻌﺎﻗﺒﻬﻢ ﺑﺎﻟﻔﺮﻗﺔ ؛ ﻷ‪‬ﻢ ﺗﺮﻛﻮﺍ ﻣﺎ ﺃﻭﺟﺐ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻴﻬﻢ ﻣﻦ ﻣﻘﺘﻀﻰ ﺍﻟﻌﻠﻢ ‪ ،‬ﻭﻫﺬﺍ ﻧﻮﻉ ﻣﻦ‬
‫ﺃﻧﻮﺍﻉ ﺗﺮﻙ ﺣﻔﻆ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻠﻌﺒﺪ ‪ ،‬ﻓﺎﻟﻌﺒﺪ ﲝﺎﺟﺔ ﺃﻥ ﳛﻔﻈﻪ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﺑﺘﻮﻓﻴﻘﻪ ﻟﻪ ‪،‬‬
‫ﻭﻣﻌﻴﺘﻪ ﻟﻪ ‪ ،‬ﻭﺗﺴﺪﻳﺪﻩ ﺇﻳﺎﻩ ‪.‬‬
‫ﺣﻔﻆ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻠﻌﺒﺪ ﰲ ﺍﻟﺪﻳﻦ ‪ ،‬ﺃﻭ ﰲ ﺍﻟﺪﻧﻴﺎ ‪-‬ﺃﻳﻀﺎ‪ -‬ﺭﺍﺟﻊ ﺇﱃ ﻣﻌﻴﺔ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪-‬‬
‫ﻭﺍﳌﺮﺍﺩ ‪‬ﺎ‪ :‬ﺍﳌﻌﻴﺔ ﺍﳋﺎﺻﺔ ﺍﻟﱵ ﻣﻘﺘﻀﺎﻫﺎ‪ :‬ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻹﳍﺎﻡ ﻭﺍﻟﺘﺴﺪﻳﺪ ﻭﺍﻟﻨﺼﺮ ﻭﺍﻹﻋﺎﻧﺔ ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﺍﺣﻔﻆ ﺍﷲ ﲡﺪﻩ ﲡﺎﻫﻚ ‪ ‬ﻳﻌﲏ‪ ::‬ﺍﺣﻔﻆ ﺍﷲ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﻭﺻﻔﻨﺎ ﲡﺪﻩ ﺩﺍﺋﻤﺎ ﻋﻠﻰ ﻣﺎ ﻃﻠﺒﺖ ‪،‬‬
‫ﲡﺪﻩ ﺩﺍﺋﻤﺎ ﻗﺮﻳﺒﺎ ﻣﻨﻚ ‪ ،‬ﻳﻌﻄﻴﻚ ﻣﺎ ﺳﺄﻟﺖ ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻚ ﰲ ﺣﺪﻳﺚ "ﺍﻟﻮﱄ" ‪ ‬ﻭﻟﺌﻦ ﺳﺄﻟﲏ ﻷﻋﻄﻴﻨﻪ ‪،‬‬
‫ﻭﻟﺌﻦ ﺍﺳﺘﻌﺎﺫﱐ ﻷﻋﻴﺬﻧﻪ ‪. ‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺑﻌﺪ ﺫﻟﻚ ‪  ،‬ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝ ﺍﷲ ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ ‪ ‬ﻫﺬﺍ‬
‫ﻭﻓﻴﻪ ﺇﻓﺮﺍﺩ ﺍﷲ ‪-‬ﺟﻞ‬ ‫‪      ‬‬ ‫ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﻭﻋﻼ‪ -‬ﺑﺎﻻﺳﺘﻌﺎﻧﺔ ﻭﺑﺎﻟﺴﺆﺍﻝ ‪ ،‬ﻭﻫﺬﻩ ﻋﻠﻰ ﻣﺮﺗﺒﺘﲔ‪-:‬‬
‫ﺍﻷﻭﱃ‪ :‬ﻭﺍﺟﺒﺔ ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺄﻥ ﻳﺴﺘﻌﲔ ﺑﺎﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪ -‬ﻭﺣﺪﻩ ﺩﻭﻥ ﻣﺎ ﺳﻮﺍﻩ ﻓﻴﻤﺎ ﻻ ﻳﻘﺪﺭ‬
‫ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﻓﻬﺬﺍ ﻭﺍﺟﺐ ﺃﻥ ﻳ‪‬ﻔﺮﺩ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺎﻻﺳﺘﻌﺎﻧﺔ ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﻥ ﻳﺴﺄﻝ ﺍﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺣﺪﻩ ﻓﻴﻤﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﻫﺬﺍ ﻫﻮ ﺍﳌﻌﺮﻭﻑ ﻋﻨﺪﻛﻢ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻴﻤﺎ‬
‫ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﺻﺮﻓﻪ ﻟﻐﲑ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺷﺮﻙ ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺍﻟﱵ ﻳﻜﻮﻥ ﺻﺮﻓﻬﺎ ﻟﻐﲑ ﺍﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪ -‬ﺷﺮﻛﺎ ‪.‬‬

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‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﳌﺴﺘﺤﺒﺔ ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﺇﺫﺍ ﺃﻣﻜﻨﻪ ﺃﻥ ﻳﻘﻮﻡ ﺑﺎﻟﻌﻤﻞ ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺴﺄﻝ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﺷﻴﺌﺎ ‪،‬‬
‫ﻗﺪ ﺃﺧﺬ ﺍﻟﻌﻬﺪ ﻋﻠﻰ ﻋﺪﺩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻻ ﻳﺴﺄﻟﻮﺍ ﺍﻟﻨﺎﺱ ﺷﻴﺌﺎ ‪ ،‬ﻗﺎﻝ ﺍﻟﺮﺍﻭﻱ‪  :‬ﻓﻜﺎﻥ ﺃﺣﺪﻫﻢ‬ ‫‪‬‬ ‫ﻭﺍﻟﻨﱯ‬
‫ﻳﺴﻘﻂ ﺳﻮﻃﻪ ﻓﻼ ﻳﺴﺄﻝ ﺃﺣﺪﺍ ﺃﻥ ﻳﻨﺎﻭﻟﻪ ﺇﻳﺎﻩ ‪ ‬ﻭﻫﺬﺍ ﻣﻦ ﺍﳌﺮﺍﺗﺐ ﺍﻟﱵ ﻳﺘﻔﺎﻭﺕ ﻓﻴﻬﺎ ﺍﻟﻨﺎﺱ ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﻣﻜﻨﻚ ﺃﻥ ﺗﻘﻮﻡ ﺑﺎﻟﺸﻲﺀ ﺑﻨﻔﺴﻚ ﻓﺎﻷﻓﻀﻞ ﻭﺍﳌﺴﺘﺤﺐ ﺃﻻ ﺗﺴﺄﻝ ﺃﺣﺪﺍ ﻣﻦ ﺍﳋﻠﻖ ﰲ ﺫﻟﻚ ‪ ،‬ﺇﺫﺍ‬
‫ﺃﻣﻜﻨﻚ ﻳﻌﲏ‪ :‬ﺑﻼ ﻛﻠﻔﺔ ‪ ،‬ﻭﻻ ﻣﺸﻘﺔ ‪ ،‬ﻭﻣﻦ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻪ ﺩﺍﺋﻤﺎ ﺃﻥ ﻳﻄﻠﺐ ﺍﻷﺷﻴﺎﺀ ﻓﻬﺬﺍ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﻳﻨﺒﻐﻲ‬
‫ﻟﻠﻌﺒﺪ ﺃﻥ ﻳﻮﻃﻦ ﻧﻔﺴﻪ ‪ ،‬ﻭﺃﻥ ﻳﻌﻤﻞ ﺑﻨﻔﺴﻪ ﻣﺎ ﳛﺘﺎﺟﻪ ﻛﺜﲑﺍ‪ ،‬ﻭﺇﺫﺍ ﺳﺄﻝ ﰲ ﺃﺛﻨﺎﺀ ﺫﻟﻚ ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻘﺪﺡ ﺣﱴ‬
‫ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﳌﺴﺘﺤﺒﺔ ؛ ﻷﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺭﲟﺎ ﺃﻣﺮ ﻣﻦ ﻳﺄﺗﻴﻪ ﺑﺎﻟﺸﻲﺀ ‪ ،‬ﻭﺭﲟﺎ ﻃﻠﺐ ﻣﻦ ﻳﻔﻌﻞ ﻟﻪ‬
‫ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝ ﺍﷲ ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ ‪ ‬ﻇﺎﻫﺮ ﰲ ﺍﻟﻮﺟﻮﺏ ‪ ‬ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝ‬
‫ﺍﷲ ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ ‪ ‬ﻋﻠﻰ ﺍﻟﻘﻴﺪ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ ﻟﻜﻢ ؛ ﻣﻦ ﺃﻥ ﻫﺬﺍ ﻳﺘﻨﺎﻭﻝ ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ ﻋﻠﻰ‬
‫ﺍﻟﻮﺟﻮﺏ ‪ ،‬ﻭﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻻﺳﺘﺤﺒﺎﺏ‪.‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺑﻌﺪ ﺫﻟﻚ‪  :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻷﻣﺔ ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻌﻮﻙ ﺑﺸﻲﺀ ﱂ‬
‫ﻳﻨﻔﻌﻮﻙ ﺇﻻ ﺑﺸﻲﺀ ﻗﺪ ﻛﺘﺒﻪ ﺍﷲ ﻟﻚ ‪ ،‬ﻭﺇﻥ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮﻭﻙ ﺑﺸﻲﺀ ﱂ ﻳﻀﺮﻭﻙ ﺇﻻ ﺑﺸﻲﺀ ﻗﺪ ﻛﺘﺒﻪ‬
‫ﺍﷲ ﻋﻠﻴﻚ ‪ ،‬ﺭﻓﻌﺖ ﺍﻷﻗﻼﻡ ‪ ،‬ﻭﺟﻔﺖ ﺍﻟﺼﺤﻒ ‪. ‬‬
‫ﻫﺬﺍ ﻓﻴﻪ ﺑﻴﺎﻥ ﺍﻟﻘﺪﺭ ﺍﻟﺜﺎﺑﺖ ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺒﺎﺩ ﻟﻦ ﻳﻐﲑﻭﺍ ﻣﻦ ﻗﺪﺭ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﳌﺎﺿﻲ ﺷﻴﺌﺎ ‪ ،‬ﻭﺃﻣﺎ ﻣ‪‬ﻦ‬
‫ﻋﻈﻢ ﺗﻮﻛﻠﻪ ﺑﺎﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﻓﺈﻧﻪ ﻟﻦ ﻳﻀﺮﻩ ﺍﳋﻠﻖ ‪ ،‬ﻭﻟﻮ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻴﻪ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻨﺒﻴﻪ‬
‫‪.      ‬‬ ‫‪‬‬ ‫‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﻭﺟﺎﺀ ﰲ ﻋﺪﺩ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺑﻴﺎﻥ ﻫﺬﺍ ﺍﻟﻔﻀﻞ ‪ ،‬ﰲ ﺃﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺃﺣﺴﻦ ﺗﻮﻛﻠﻪ ﻋﻠﻰ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫‪ ،‬ﻭﻃﺎﻋﺘﻪ ﷲ ‪ ،‬ﻓﺈﻥ ﺍﷲ ﳚﻌﻞ ﻟﻪ ﳐﺮﺟﺎ ‪ ،‬ﻭﻟﻮ ﻛﺎﺩﻩ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ‪ ،‬ﻭﻣﻦ ﰲ ﺍﻷﺭﺽ ﳉﻌﻞ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻟﻪ ﻣﻦ ﺑﻴﻨﻬﻦ ﳐﺮﺟﺎ ‪.‬‬

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‫ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻇﺎﻫﺮ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ؛ ﺣﻴﺚ ﻗﺎﻝ‪  :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻷﻣﺔ ﻟﻮ ﺍﺟﺘﻤﻌﺖ‬
‫ﰒ ﻗﺎﻝ‪  :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻷﻣﺔ ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮﻭﻙ ‪  ...‬ﺇﱃ ﺁﺧﺮ ﺍﳉﻤﻠﺘﲔ ‪،‬‬ ‫‪‬‬ ‫ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻌﻮﻙ‬
‫ﻭﻫﺬﺍ ﻓﻴﻪ ﺇﻋﻈﺎﻡ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪. -‬‬
‫ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﻘﺎﻣﺎﺕ ؛ ﻣﻘﺎﻣﺎﺕ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻘﺎﻡ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻭﺍﳌﺮﺳﻠﲔ ﰲ ﲢﻘﻴﻖ ﻋﺒﻮﺩﻳﺘﻬﻢ ﺍﻟﻌﻈﻴﻤﺔ ﻟﻠﺮﺏ ‪-‬ﺟﻞ ﻭﻋﻼ‪. -‬‬
‫ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﻳﻔﻌﻞ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺃﹸﻣﺮ ﺑﻪ ‪ ،‬ﰒ ﻳﻔﻮﺽ ﺃﻣﺮﻩ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ‬
‫ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻷﺳﺒﺎﺏ ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﻟﺪﻳﻪ ﻣﻦ ﺍﻷﻣﺮ ﻻ ﳝﻠﻚ ﺃﻥ ﻳﻔﻌﻞ ﻟﻪ ﺳﺒﺒﺎ ﻓﺈﻧﻪ ﻳﻔﻮﺽ ﺃﻣﺮﻩ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ‬
‫‪        ‬‬ ‫ﻭﻋﻼ‪ -‬ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﰲ ﺫﻛﺮ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ‪:‬‬
‫‪   ‬ﻭﻫﺬﺍ ﺍﻟﺘﻔﻮﻳﺾ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻤﻞ ﺍﻟﻘﻠﺐ ﺧﺎﺻﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻳﻠﺘﺠﺊ ﺑﻘﻠﺒﻪ ‪ ،‬ﻭﺃﻥ‬
‫ﻳﻌﺘﻤﺪ ﺑﻘﻠﺒﻪ ﻋﻠﻰ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﲢﺼﻴﻞ ﻣﺮﺍﺩﻩ ‪ ،‬ﺃﻭ ﺩﻓﻊ ﺍﻟﺸﺮ ﺍﻟﺬﻱ ﳜﺸﺎﻩ ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩ ﺇﺫﺍ ﺗﻌﺎﻣﻞ ﻣﻌﻬﻢ‬
‫ﻓﺈﳕﺎ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ ﻋﻠﻰ ﺃ‪‬ﻢ ﺃﺳﺒﺎﺏ ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﻗﺪ ﻳﻨﻔﻊ ‪ ،‬ﻭﻗﺪ ﻻ ﻳﻨﻔﻊ ‪ ،‬ﻓﺈﺫﺍ ﺗﻌﻠﻖ ﺍﻟﻘﻠﺐ ﺑﺎﳋﻠﻖ ﺃﻭﰐ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﳉﻬﺔ ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻛﺎﻣﻼ ﰲ ﺗﻮﻛﻠﻪ ‪.‬‬
‫ﻓﺘﻌﻠﻖ ﺍﻟﻘﻠﺐ ﺑﺎﳋﻠﻖ ﻣﺬﻣﻮﻡ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ‪ :‬ﺃﻥ ﻳﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ‪ ،‬ﻭﺃﻥ ﻳﻌﻠﻖ ﻗﻠﺒﻪ ﺑﺎﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪، -‬‬
‫ﻭﺃﻻ ﻳﺘﻌﻠﻖ ﺑﺎﳋﻠﻖ ‪ ،‬ﺣﱴ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺃﺳﺒﺎﺑﺎ ‪ ،‬ﻓﻴﻨﻈﺮ ﺇﻟﻴﻬﻢ ﻋﻠﻰ ﺃ‪‬ﻢ ﺃﺳﺒﺎﺏ ‪ ،‬ﻭﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻟﺴﺒﺐ‬
‫ﺳﺒﺒﺎ ‪ ،‬ﻭﻳﻨﻔﻊ ﺑﻪ ﻫﻮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪. -‬‬
‫ﺇﺫﺍ ﻗﺎﻡ ﻫﺬﺍ ﰲ ﺍﻟﻘﻠﺐ ﻓﺈﻥ ﺍﻟﻌﺒﺪ ﻳﻜﻮﻥ ﻣﻊ ﺭﺑﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﻭﻳﻌﻠﻢ ﺃﻧﻪ ﻟﻦ ﻳﻜﻮﻥ ﻟﻪ ﺇﻻ ﻣﺎ ﻗﺪﺭﻩ ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻪ ‪ ،‬ﻭﻟﻦ ﳝﻀﻲ ﻋﻠﻴﻪ ﺇﻻ ﻣﺎ ﻛﺘﺒﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻴﻪ ‪.‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  -‬ﺭﻓﻌﺖ ﺍﻷﻗﻼﻡ ‪ ،‬ﻭﺟﻔﺖ ﺍﻟﺼﺤﻒ ‪ ‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﻷﻣﺮ ﻣﻀﻰ ﻭﺍﻧﺘﻬﻰ ‪،‬‬
‫ﻭﻫﺬﺍ ﻻ ﻳﺪﻝ ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﺗﻪ ﻟﻜﻢ ﻓﻴﻤﺎ ﺳﺒﻖ ‪ ،‬ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻹﺟﺒﺎﺭ ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﻘﺪﺭ ﻣﺎﺽ ‪،‬‬
‫ﻭﺍﻟﻌﺒﺪ ﳝﻀﻲ ﻓﻴﻤﺎ ﻗﺪﺭﻩ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬؛ ﻷﺟﻞ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﺑﻪ ‪ ،‬ﻭﺗﻔﻮﻳﺾ ﺍﻷﻣﺮ ﺇﻟﻴﻪ ‪،‬‬
‫ﻭﻫﻮ ﺇﺧﻼﺀ ﺍﻟﻘﻠﺐ ﻣﻦ ﺭﺅﻳﺔ ﺍﳋﻠﻖ ‪.‬‬

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‫ﻗﺎﻝ‪ :‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻏﲑ ﺍﻟﺘﺮﻣﺬﻱ‪  :‬ﺍﺣﻔﻆ ﺍﷲ ﲡﺪﻩ ﺃﻣﺎﻣﻚ ‪ ،‬ﺗﻌﺮﻑ ﺇﱃ ﺍﷲ ﰲ ﺍﻟﺮﺧﺎﺀ ﻳﻌﺮﻓﻚ ﰲ ﺍﻟﺸﺪﺓ‬
‫‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﺎ ﺃﺧﻄﺄﻙ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻚ ‪ ،‬ﻭﻣﺎ ﺃﺻﺎﺑﻚ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻚ ‪. ‬‬
‫ﻗﻮﻟﻪ‪  :‬ﺗﻌﺮﻑ ﺇﱃ ﺍﷲ ﰲ ﺍﻟﺮﺧﺎﺀ ﻳﻌﺮﻓﻚ ﰲ ﺍﻟﺸﺪﺓ ‪ ‬ﺗﻌﺮ‪‬ﻑ ﺍﻟﻌﺒﺪ ﺇﱃ ﺭﺑﻪ ﻫﻮ‪ :‬ﻋﻠﻤﻪ ﲟﺎ ﻳﺴﺘﺤﻘﻪ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪  ، -‬ﺗﻌﺮﻑ ﺇﱃ ﺍﷲ ﰲ ﺍﻟﺮﺧﺎﺀ ‪ ‬ﻳﻌﲏ‪ ::‬ﺗﻌﻠﻢ ﻣﺎ ﻳﺴﺘﺤﻘﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻴﻚ ‪ ،‬ﻣﺎ ﻳﺴﺘﺤﻘﻪ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻨﻚ ؛ ﺗﻮﺣﻴﺪﻩ ﰲ ﺭﺑﻮﺑﻴﺘﻪ ‪ ،‬ﻭﺇﳍﻴﺘﻪ ‪ ،‬ﻭﰲ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ‪ ،‬ﻣﺎ ﻳﺴﺘﺤﻘﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ‬
‫ﻃﺎﻋﺘﻪ ﰲ ﺃﻭﺍﻣﺮﻩ ‪ ،‬ﻭﻃﺎﻋﺘﻪ ﻓﻴﻤﺎ ‪‬ﻰ ﻋﻨﻪ ﺑﺎﺟﺘﻨﺎﺏ ﺍﳌﻨﻬﻴﺎﺕ ‪ ،‬ﻭﻣﺎ ﻳﺴﺘﺤﻘﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ ﺇﻗﺒﺎﻝ ﺍﻟﻘﻠﺐ‬
‫ﻋﻠﻴﻪ ‪ ،‬ﻭﺇﻧﺎﺑﺔ ﺍﻟﻘﻠﺐ ﺇﻟﻴﻪ ‪ ،‬ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ ‪ ،‬ﻭﺍﻟﺮﻏﺐ ﻓﻴﻤﺎ ﻋﻨﺪﻩ ‪ ،‬ﻭﺇﺧﻼﺀ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻷﻏﻴﺎﺭ ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﻦ‬
‫ﻏﲑﻩ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﻭﺍﺗﺒﺎﻉ ﻣﺎ ﳛﺐ ﻭﻳﺮﺿﻰ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ ‪.‬‬
‫‪ ‬ﺗﻌﺮﻑ ﺇﱃ ﺍﷲ ﰲ ﺍﻟﺮﺧﺎﺀ ‪ ‬ﻳﻌﲏ‪ ::‬ﺇﺫﺍ ﻛﻨﺖ ﰲ ﺭﺧﺎﺀ ﻣﻦ ﺃﻣﺮﻙ ‪ ،‬ﲝﻴﺚ ﻗﺪ ﻳﺄﰐ ﻟﺒﻌﺾ ﺍﻟﻨﻔﻮﺱ ﺃ‪‬ﺎ‬
‫ﻏﲑ ﳏﺘﺎﺟﺔ ﻷﺣﺪ ‪ ،‬ﻫﻨﺎ ‪ ‬ﺗﻌﺮﻑ ﺇﱃ ﺍﷲ ﰲ ﺍﻟﺮﺧﺎﺀ ‪ ‬ﻭﺍﻃﻠﺐ ﻣﺎ ﻋﻨﺪﻩ ‪ ،‬ﻭﺗﻌﻠﻢ ﻣﺎ ﻳﺴﺘﺤﻘﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫‪ ،‬ﻭﺍﺗﺒﻊ ﺫﻟﻚ ﺑﺎﻻﻣﺘﺜﺎﻝ ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻣﻦ ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ‪ ،‬ﺑﻞ ﻫﻮ ﻟﺐ ﺍﻟﺪﻳﻦ ﻭﻋﻤﺎﺩﻩ ‪ ،‬ﺍﻟﻌﻠﻢ ﲟﺎ‬
‫ﻳﺴﺘﺤﻘﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﰒ ﺍﻟﻌﻤﻞ ﺑﺬﻟﻚ ‪ ،‬ﺇﺫﺍ ﺣﺼﻞ ﻣﻨﻚ ﺍﻟﺘﻌﺮﻑ ﺇﱃ ﺍﷲ ‪ ،‬ﻭﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻋﺮﻓﻚ ﺍﷲ ﰲ ﺍﻟﺸﺪﺓ ‪ ،‬ﻗﺎﻝ‪  :‬ﻳﻌﺮﻓﻚ ﰲ ﺍﻟﺸﺪﺓ ‪ ‬ﻭﻛﻠﻤﺔ‪" :‬ﻳﻌﺮﻓﻚ" ﻫﺬﻩ ﺟﺎﺀﺕ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻔﻌﻞ‬
‫‪ ،‬ﻭﻣﻌﻠﻮﻡ ﰲ ﺑﺎﺏ ﺍﻟﺼﻔﺎﺕ ﺃﻥ ﺑﺎﺏ ﺍﻷﻓﻌﺎﻝ ﺃﻭﺳﻊ ﻣﻦ ﺑﺎﺏ ﺍﻷﲰﺎﺀ ‪ ،‬ﻭﺑﺎﺏ ﺍﻹﺧﺒﺎﺭ ﺃﻭﺳﻊ ﻣﻦ ﺑﺎﺏ‬
‫ﺍﻟﺼﻔﺎﺕ ‪.‬‬
‫ﻓﻬﺬﺍ ﺇﺫﻥ ﻻ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺻﻔﺎﺗﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﳌﻌﺮﻓﺔ ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻮﺻﻒ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﺗﻌﺮﻑ ﺇﱃ ﺍﷲ ﰲ ﺍﻟﺮﺧﺎﺀ‬ ‫‪‬‬ ‫ﻫﻨﺎ‪:‬‬ ‫‪‬‬ ‫ﺑﺄﻧﻪ ﺫﻭ ﻣﻌﺮﻓﺔ ‪ ،‬ﺑﻞ ﻳﻘﻴﺪ ﻫﺬﺍ ﻋﻠﻰ ﺟﻬﺔ ﺍﳌﻘﺎﺑﻠﺔ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ‬
‫ﻳﻌﺮﻓﻚ ﰲ ﺍﻟﺸﺪﺓ ‪ ‬ﻓﻴﺠﻮﺯ ﺃﻥ ﺗﺴﺘﻌﻤﻞ ﻟﻔﻆ "ﻳﻌﺮﻑ" ﻋﻠﻰ ﺍﻟﻔﻌﻠﻴﺔ ‪ ،‬ﻭﰲ ﻣﻘﺎﺑﻠﺔ‪ ‬ﻟﻔﻆ‪ ‬ﻳﻌﺮﻑ ﺁﺧﺮ ‪ ،‬ﻛﻤﺎ‬
‫ﰲ ﻧﻈﺎﺋﺮﻩ ﻛﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺇﻥ ﺍﷲ ﻻ ﳝﻞ ﺣﱴ ﲤﻠﻮﺍ ‪ ‬ﻭﻛﻤﺎ ﰲ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪         ‬‬ ‫ﻭﰲ ﻗﻮﻟﻪ‪:‬‬ ‫‪     ‬‬

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‫‪   ‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺟﺎﺀﺕ ﺑﺼﻴﻐﺔ ﺍﻟﻔﻌﻞ ‪ ،‬ﻭﳎﻴﺌﻬﺎ ﺑﻠﻔﻆ ﺍﻟﻔﻌﻞ ﻻ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﺇﻃﻼﻗﻬﺎ ﺻﻔﺔ ؛ ﻷ‪‬ﺎ ﺟﺎﺀﺕ ﻋﻠﻰ ﻟﻔﻆ ﺍﳌﻘﺎﺑﻠﺔ ‪.‬‬
‫ﻭﳎﻲﺀ ﺑﻌﺾ ﺍﻟﺼﻔﺎﺕ ‪ ،‬ﻳﻌﲏ‪ :‬ﻋﻠﻰ ﺟﻬﺔ ﺍﻷﻓﻌﺎﻝ ﺑﺎﳌﻘﺎﺑﻠﺔ ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳌﻌﺮﻓﺔ‬
‫ﻏﲑ ﺍﻟﻌﻠﻢ ‪ ،‬ﺍﻟﻌﻠﻢ ﻛﻤﺎﻝ ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﻌﺮﻓﺔ ﻓﺈ‪‬ﺎ ﻗﺪ ﺗﺸﻮ‪‬ﺎ ﺷﺎﺋﺒﺔ ﺍﻟﻨﻘﺺ؛ ﻷﻥ ﻟﻔﻆ ﺍﳌﻌﺮﻓﺔ ‪ ،‬ﻭﺻﻔﺔ ﺍﳌﻌﺮﻓﺔ ﻫﺬﻩ‬
‫ﻗﺪ ﻳﺴﺒﻘﻬﺎ ﺟﻬﻞ ‪ ،‬ﻳﻌﲏ‪ :‬ﻋﺮﻑ ﺍﻟﺸﻲﺀ ﻳﻌﲏ‪ ::‬ﺗﻌﺮﻑ ﺇﻟﻴﻪ ﺑﺼﻔﺎﺗﻪ ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﻛﺎﻥ ‪-‬ﺭﲟﺎ‪ -‬ﺟﺎﻫﻼ‬
‫ﺑﻪ ﻏﲑ ﻋﺎﱂ ﺑﻪ ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻌﻠﻢ ﻓﻬﻮ ﺻﻔﺔ ﻻ ﺗﻘﺘﻀﻲ ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻨﻬﺎ ﺳﺒﻖ ﻋﺪﻡ ﻋﻠﻢ ‪ ،‬ﺃﻭ ﺳﺒﻖ ﺟﻬﻞ ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪ ،‬ﻭﳍﺬﺍ‬
‫ﻛﺎﻥ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ‪" :‬ﺍﻟﻌﻠﻴﻢ" ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻣﻦ ﺃﲰﺎﺋﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﻟﻌﺎﺭﻑ ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪.‬‬
‫‪   ‬‬ ‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﻠﻔﻆ ﺍﳌﻌﺮﻓﺔ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺬﻡ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪     ‬‬ ‫‪‬‬ ‫ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬ ‫‪  ‬‬

‫‪        ‬ﻭﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ ‪-‬ﺃﻳﻀﺎ‪ -‬ﰲ ﺍﻷﻧﻌﺎﻡ ‪ ،‬ﻭﺍﻵﻳﺔ‬ ‫‪ ‬‬

‫ﺍﻷﺧﺮﻯ ‪-‬ﺃﻳﻀﺎ‪ -‬ﰲ ﺍﻟﺒﻘﺮﺓ ﰲ ﻫﺬﺍ ‪.‬‬

‫ﻓﻠﻔﻆ ﺍﳌﻌﺮﻓﺔ ﺟﺎﺀ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺬﻡ ﰲ ﻏﺎﻟﺐ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻳﺄﰐ ﻋﻠﻰ ﻣﻌﲎ‬
‫ﺍﻟﻌﻠﻢ ‪ ،‬ﻛﻤﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﻓﺈﺫﻥ ﻗﻮﻟﻪ‪  :‬ﺗﻌﺮﻑ ﺇﱃ ﺍﷲ ﰲ ﺍﻟﺮﺧﺎﺀ ﻳﻌﺮﻓﻚ ﰲ ﺍﻟﺸﺪﺓ ‪ ‬ﻣﻦ ﺟﻬﺔ ﺍﻟﺼﻔﺎﺕ ﻫﺬﺍ ﲝﺜﻪ ﻣﺎ ﻣﻌﻨﺎﻩ ﻣﻌﺮﻓﺔ‬
‫ﺍﷲ ﻟﻠﻌﺒﺪ ﰲ ﺍﻟﺸﺪﺓ ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻫﺬﻩ ﻣﻌﻨﺎﻫﺎ ﺍﳌﻌﻴﺔ ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻠﻌﺒﺪ ﰲ ﺍﻟﺸﺪﺓ ﻳﻌﲏ‪ ::‬ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﻌﻪ ﲟﻌﻴﺔ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﺄﻳﻴﺪ ﻭﺍﻟﺘﻮﻓﻴﻖ‪ :‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﺎ ﺃﺧﻄﺄﻙ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻚ ‪ ،‬ﻭﻣﺎ ﺃﺻﺎﺑﻚ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻚ ‪ ‬ﻭﻫﺬﺍ ﰲ ﺍﻟﻘﺪﺭ ﻭﻣﻦ‬
‫ﻗﺮﺃ ﲝﺜﻪ ‪ ،‬ﻗﺎﻝ‪  :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻨﺼﺮ ﻣﻊ ﺍﻟﺼﱪ ‪ ،‬ﻭﺃﻥ ﺍﻟﻔﺮﺝ ﻣﻊ ﺍﻟﻜﺮﺏ ‪ ،‬ﻭﺃﻥ ﻣﻊ ﺍﻟﻌﺴﺮ ﻳﺴﺮﺍ ‪ ‬ﻫﺬﺍ ﻓﻴﻪ‬

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‫‪ ‬‬ ‫ﺍﻷﻣﺮ ﺑﺎﻟﺼﱪ ‪ ،‬ﻭﺃﻥ ﻣﻊ ﺍﻟﻜﺮﺏ ﻳﺄﰐ ﺍﻟﻔﺮﺝ ‪ ،‬ﻭﺃﻥ ﻣﻊ ﺍﻟﻌﺴﺮ ﻳﺄﰐ ﺍﻟﻴﺴﺮ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.          ‬‬
‫ﻭﺛﺒﺖ ﻋﻨﻪ ‪ ‬ﺃﻧﻪ ﻗﺎﻝ‪  :‬ﻟﻦ ﻳﻐﻠﺐ ﻋﺴﺮ ﻳﺴﺮﻳﻦ ‪ ‬ﻭﻫﺬﺍ ﻣﻦ ﻓﻀﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺍﺷــــﺘﺪﻱ ﺃﺯﻣـــﺔ ﺗﻨﻔﺮﺟـــﻲ ‪ ‬ﻗـــﺪ ﺁﺫﻥ ﻟﻴﻠـــﻚ ﺑـــﺎﻟﺒﻠﺞ‬
‫‪‬‬ ‫‪‬‬

‫ﰲ ﺍﻟﻘﺼﻴﺪﺓ ﺍﳌﺴﻤﺎﺓ ﺑـ"ﺍﳌﻨﻔﺮﺟﺔ" ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺍﺷﺘﺪ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ‪ ،‬ﻭﺃﺣﺴﻦ ﺍﻟﺼﱪ ‪،‬‬
‫ﻭﺃﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﺈﻧﻪ ﻳﺆﺫﻥ ﻟﻪ ﺑﺄﻥ ﻳﻨﻔﺮﺝ ﻛﺮﺑﻪ ‪ ،‬ﻭﺃﻥ ﻳﻴﺴﺮ ﻟﻪ ﻋﺴﺮﻩ ‪ ،‬ﻭﺍﻟﺼﱪ ﺃﻣﺮ ﺑﻪ ﻫﻨﺎ‬
‫ﰲ ﻗﻮﻟﻪ‪  :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻨﺼﺮ ﻣﻊ ﺍﻟﺼﱪ ‪ ‬ﻭﺍﻟﻨﺼﺮ ﻣﻄﻠﻮﺏ ‪ ،‬ﻓﺼﺎﺭ ﺍﻟﺼﱪ ﻣﻄﻠﻮﺑﺎ ‪ ،‬ﻭﺍﻟﺼﱪ ﻣﺮﺗﺒﺔ ﻭﺍﺟﺒﺔ ‪،‬‬
‫‪‬‬ ‫ﻭﺇﺫﺍ ﺣﺼﻞ ﻛﺮﺏ ﻭﻣﺼﻴﺒﺔ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪  :‬ﻣﺎ ﺃﺧﻄﺄﻙ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻚ ‪ ،‬ﻭﻣﺎ ﺃﺻﺎﺑﻚ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻚ‬
‫ﺇﺫﺍ ﺣﺼﻠﺖ ﻣﺼﻴﺒﺔ ﻓﺈﻥ ﺍﻟﺼﱪ ﻭﺍﺟﺐ ﻳﻌﲏ‪ :‬ﺍﻟﺼﱪ ﺃﻣﺮ ﺍﷲ ﺑﻪ ‪ ،‬ﻭﻫﻮ ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ‪ ،‬ﻭﻣﻌﲎ ﺍﻟﺼﱪ‬
‫ﺍﻟﻮﺍﺟﺐ‪ :‬ﺃﻥ ﳛﺒﺲ ﺍﻟﻠﺴﺎﻥ ﻋﻦ ﺍﻟﺸﻜﻮﻯ ‪ ،‬ﻭﳛﺒﺲ ﺍﻟﻘﻠﺐ ﻋﻦ ﺍﻟﺘﺴﺨﻂ ‪ ،‬ﻭﳛﺒﺲ ﺍﳉﻮﺍﺭﺡ ﻋﻦ ﺍﻟﺘﺼﺮﻑ‬
‫ﲟﺎ ﻻ ﳚﻮﺯ ﻣﻦ ﺷﻖ ﺃﻭ ﻧﻴﺎﺣﺔ ﺃﻭ ﻟﻄﻢ ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﰲ ﻏﲑ ﻣﺼﻴﺒﺔ ﺍﳌﻮﺕ ‪.‬‬
‫ﻓﺈﺫﻥ ﺍﻟﺼﱪ ﻓﻴﻪ ﺣﺒﺲ ﺍﻟﻠﺴﺎﻥ ﻋﻦ ﺍﻟﺘﺸﻜﻲ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺗﻌﺮﻳﻒ ﺍﻟﺼﱪ‪ ،‬ﻗﻴﻞ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ‪-‬ﺭﲪﻪ ﺍﷲ‬
‫‪‬‬ ‫ﺗﻌﺎﱃ‪ :-‬ﻫﺬﺍ ﺭﺟﻞ ﻇﻠﻤﻪ ﺍﻟﺴﻠﻄﺎﻥ ﻓﺄﺧﺬ ﻳﺪﻋﻮ ﻋﻠﻴﻪ ‪ ،‬ﻗﺎﻝ ﺃﲪﺪ‪ :‬ﻫﺬﺍ ﺧﻼﻑ ﺍﻟﺼﱪ ﺍﻟﺬﻱ ﺃﻣﺮ ﺑﻪ ﺍﻟﻨﱯ‬
‫ﻣﻊ ﺍﻟﺴﻠﻄﺎﻥ ‪ ،‬ﻻ ﻳﺪﻋﻰ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﻫﺬﺍ ﻟﻪ ﻣﺄﺧﺬ ﺁﺧﺮ ﻣﻦ ﺟﻬﺔ ﺃﻥ ﺍﻟﻜﺮﺏ ﺍﻟﺬﻱ ﺭﲟﺎ ﺃﺗﻰ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺇﺫﺍ ﺗﺸﻜﻰ ﺍﳌﺆﻣﻦ ﻣﻨﻪ ﻓﺈﻧﻪ ﳜﺎﻟﻒ‬
‫ﺣﺒﺲ ﺍﻟﻠﺴﺎﻥ ﻋﻦ ﺍﻟﺘﺸﻜﻲ ‪ ،‬ﻭﳍﺬﺍ ﳌﺎ ﺟﺎﺀ ﺃﺣﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺇﱃ ﺍﻟﻨﱯ ‪ ‬ﻭﺫﻛﺮ ﻟﻪ ﻣﺎ ﻳﻠﻘﻰ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻣﻦ‬
‫ﺍﻟﺸﺪﺓ ﻏﻀﺐ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻷﺟﻞ ﺃ‪‬ﻢ ﱂ ﻳﺼﱪﻭﺍ ‪ ،‬ﻭﻗﺎﻝ‪  :‬ﺇﻧﻪ ﻛﺎﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ‬

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‫ﻳﺆﺗﻰ ﺑﺎﻟﺮﺟﻞ ﻓﻴﻨﺸﺮ ﺑﺎﳌﻨﺸﺎﺭ ﻧﺼﻔﲔ ﻣﺎ ﺑﲔ ﺟﻠﺪﻩ ﻭﻋﻈﻤﻪ ﻻ ﻳﺮﺩﻩ ﺫﻟﻚ ﻋﻦ ﺩﻳﻨﻪ ‪ ،‬ﻓﻮﺍﷲ ﻟﻴﺘﻤﻦ ﺍﷲ ﻫﺬﺍ‬
‫ﺍﻷﻣﺮ ‪  ...‬ﺍﳊﺪﻳﺚ ‪ ،‬ﻓﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﱪ ﻭﺍﺟﺐ ﰲ ﲨﻴﻊ ﺍﳊﺎﻻﺕ ‪.‬‬
‫ﻭﺍﻟﺼﱪ ﺣﺒﺲ ﻟﻠﺴﺎﻥ ﻋﻦ ﺍﻟﺘﺸﻜﻲ ‪ ،‬ﻭﺣﺒﺲ ﻟﻠﻘﻠﺐ ﻋﻦ ﺍﻟﺘﺴﺨﻂ ‪ ،‬ﻭﺣﺒﺲ ﻟﻠﺠﻮﺍﺭﺡ ﻋﻦ ﺍﻟﺘﺼﺮﻑ ﰲ‬
‫‪‬‬ ‫ﻏﲑ ﻣﺎ ﻳﺮﺿﻲ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬؛ ﻭﳍﺬﺍ ﺃﻣﺮ ﺍﷲ ﻧﺒﻴﻪ ﺃﻥ ﻳﺼﱪ ﻛﻤﺎ ﺻﱪ ﺃﻭﻟﻮﺍ ﺍﻟﻌﺰﻡ ﻣﻦ ﺍﻟﺮﺳﻞ ‪،‬‬
‫‪        ‬ﻭﻛﻞ ﳐﺎﻟﻔﺔ ﳍﺬﺍ ﺍﻟﻮﺍﺟﺐ ﻳﺄﰐ ﳍﺎ ﺃﺿﺪﺍﺩﻫﺎ ﰲ ﺣﻴﺎﺓ ﺍﻟﻌﺒﺪ ‪،‬‬
‫ﺇﻣﺎ ﺍﳋﺎﺻﺔ ﺃﻭ ﺍﻟﻌﺎﻣﺔ ‪.‬‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﳌﺴﺘﺤﺒﺔ ﻫﻲ‪ :‬ﺍﻟﺮﺿﺎ‪.‬‬
‫ﺍﻟﺮﺿﺎ ﲟﺎ ﻗﺪﺭ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﻓﺎﻟﺼﱪ ﻭﺍﺟﺐ ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺮﺿﺎ ﻓﻤﺴﺘﺤﺐ ‪ ،‬ﺍﻟﺮﺿﺎ ﺑﺎﳌﺼﻴﺒﺔ ﻣﺴﺘﺤﺐ‬
‫‪ ،‬ﻭﻣﻌﲎ ﺍﻟﺮﺿﺎ ﺑﺎﳌﺼﻴﺒﺔ‪ :‬ﺃﻥ ﻳﺴﺘﺄﻧﺲ ﳍﺎ ‪ ،‬ﻭﻳﻌﻠﻢ ﺃ‪‬ﺎ ﺧﲑ ﻟﻪ ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻫﻲ ﺧﲑ ﱄ ‪ ،‬ﻭﻳﺮﺿﻰ ‪‬ﺎ ﰲ ﺩﺍﺧﻠﻪ‬
‫‪ ،‬ﻭﻳﺴﻠﻢ ﳍﺎ ‪ ،‬ﻭﻻ ﳚﺪ ﰲ ﻗﻠﺒﻪ ﺗﺴﺨﻄﺎ ﻋﻠﻴﻬﺎ ‪ ،‬ﺃﻭ ﻻ ﳚﺪ ﰲ ﻗﻠﺒﻪ ﺭﻏﺒﺔ ﰲ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺟﺎﺀﺗﻪ ‪ ،‬ﺑﻞ ﻳﻘﻮﻝ‪:‬‬
‫ﺍﳋﲑ ﰲ ﻫﺬﻩ ‪ ،‬ﻭﻫﺬﻩ ﻣﺮﺗﺒﺔ ﺧﺎﺻﺔ ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﻓﺮﻕ ﻣﺎ ﺑﲔ ﺍﻟﺮﺿﺎ ﺍﻟﻮﺍﺟﺐ ‪ ،‬ﻭﺍﻟﺮﺿﺎ ﺍﳌﺴﺘﺤﺐ ﰲ ﺍﳌﺼﻴﺒﺔ ‪ ،‬ﻓﺈﻥ ﺍﳌﺼﻴﺒﺔ ﺇﺫﺍ ﻭﻗﻌﺖ ﺗﻌﻠﻖ ‪‬ﺎ‬
‫ﻧﻮﻋﺎﻥ ﻣﻦ ﺍﻟﺮﺿﺎ‪ :‬ﺭﺿﺎ ﻭﺍﺟﺐ ﻭﺭﺿﺎ ﻣﺴﺘﺤﺐ ‪ ،‬ﻭﺍﻟﺮﺿﺎ ﺍﻟﻮﺍﺟﺐ ﻫﻮ‪ :‬ﺍﻟﺮﺿﺎ ﺑﻔﻌﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪، -‬‬
‫ﻭﺍﻟﺮﺿﺎ ﺍﳌﺴﺘﺤﺐ ﻫﻮ‪ :‬ﺍﻟﺮﺿﺎ ﺑﺎﳌﺼﻴﺒﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻟﺮﺿﺎ ﺑﻔﻌﻞ ﺍﷲ ﻫﺬﺍ ﻭﺍﺟﺐ ؛ ﻷﻧﻪ ﻻ ﳚﻮﺯ ﻟﻠﻌﺒﺪ ﺃﻻ ﻳﺮﺿﻰ‬
‫ﺑﺘﺼﺮﻑ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﻣﻠﻜﻮﺗﻪ ‪ ،‬ﺑﻞ ﻳﺮﺿﻰ ﲟﺎ ﻓﻌﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﻣﻠﻜﻮﺗﻪ ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﰲ‬
‫ﻧﻔﺴﻪ ﻣﻌﺎﺭﺿﺔ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺗﺼﺮﻓﻪ ﰲ ﻣﻠﻜﻮﺗﻪ ‪ ،‬ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻭﺍﺟﺐ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﺴﺘﺤﺐ ﻓﻬﻮ ﺍﻟﺮﺿﺎ ﺑﺎﳌﺼﻴﺒﺔ ﻳﻌﲏ‪ :‬ﺍﻟﺮﺿﺎ ﺑﺎﳌﻘﻀﻲ ‪ ،‬ﻓﻬﻨﺎﻙ ﻓﺮﻕ ﻣﺎ ﺑﲔ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻘﻀﺎﺀ ‪،‬‬
‫ﻭﺍﻟﺮﺿﺎ ﺑﺎﳌﻘﻀﻲ ‪ ،‬ﻓﺎﻟﺮﺿﺎ ﺑﺎﻟﻘﻀﺎﺀ ﺍﻟﺬﻱ ﻫﻮ ﻓﻌﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻫﺬﺍ ﻭﺍﺟﺐ ‪ ،‬ﻭﺍﻟﺮﺿﺎ ﺑﺎﳌﻘﻀﻲ ﻫﺬﺍ‬
‫ﻣﺴﺘﺤﺐ ‪ ،‬ﻭﻧﻘﻒ ﻋﻨﺪ ﻫﺬﺍ ‪ ،‬ﻭﺃﻧﺒﻪ ﺇﱃ ﺃﱐ ﻟﻦ ﺃﲤﻜﻦ ﻣﻦ ﺍﳊﻀﻮﺭ ﻟﻠﺪﺭﺱ ﻣﻦ ﻳﻮﻡ ﻏﺪ ﺇﱃ ﻟﻴﻠﺔ ﺍﻷﺣﺪ ‪،‬‬
‫ﻭﺃﻟﺘﻘﻲ ﺑﻜﻢ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ -‬ﻟﻴﻠﺔ ﺍﻻﺛﻨﲔ ﺑﺈﺫﻧﻪ ﺗﻌﺎﱃ ‪ ،‬ﻭﺫﻟﻚ ﻟﻄﺎﺭﺉ ﻃﺮﺃ ‪ ،‬ﻭﺳﻨﻜﻤﻞ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ -‬ﻫﺬﺍ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺍﻟﺸﺮﺡ ‪ ،‬ﻭﻟﻮ ﺃﺧﺬﻧﺎ ﻭﻗﺘﺎ ﺑﻌﺪ ﺍﻟﻔﺠﺮ ﺃﻭ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ -‬ﻧﻌﺪﻛﻢ ﺑﺈﻛﻤﺎﻟﻪ ‪ ،‬ﺇﻛﻤﺎﻝ ﺷﺮﺡ ﻫﺬﻩ‬
‫ﺍﻷﺭﺑﻌﲔ ‪.‬‬
‫ﺃﺳﺄﻝ ﺍﷲ ﱄ ﻭﻟﻜﻢ ﺍﻟﻌﻮﻥ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺴﺪﺍﺩ‬
‫ﺃﻣﺎ ﺑﻌﺪ ﻓﻬﺬﻩ ﺻﻠﻪ ﳌﺎ ﺗﻘﺪﻡ ﻣﻦ ﺷﺮﺡ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ ‪ ،‬ﻭﻗﺪ ﻭﻗﻔﻨﺎ ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﺍﻟﻌﺸﺮﻳﻦ ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺇﺫﺍ ﱂ ﺗﺴﺘﺤﻲ ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ‬

‫‪ ‬ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ‪ ،‬ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫‪‬‬ ‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺗﻌﺎﱃ ﻭﻋﻦ ﺃﰊ ﻣﺴﻌﻮﺩ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺒﺪﺭﻱ‬
‫ﺭﻭﺍﻩ‬ ‫‪‬‬ ‫ﺇﻥ ﳑﺎ ﺃﺩﺭﻙ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻼﻡ ﺍﻟﻨﺒﻮﺓ ﺍﻷﻭﱃ ﺇﺫﺍ ﱂ ﺗﺴﺘﺤﻲ ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ‬ ‫‪ ‬‬ ‫ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫‪ ‬ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ‪ ،‬ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ‪‬ﺪﺍﻩ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺷﻌﺒﺔ ﻣﻦ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﺃﻻ ﻭﻫﻲ ﺍﳊﻴﺎﺀ ‪ ،‬ﻓﻘﺪ ﺃﹸﺳﻨﺪ ﺍﻟﻜﻼﻡ ﻫﻨﺎ ﺇﱃ ﻣﺎ‬
‫ﺑﻘﻲ ﻟﻠﻨﺎﺱ ﻣﻦ ﺍﻟﻨﺒﻮﺓ ﺍﻷﻭﱃ ﻓﻘﺪ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻨﺎ‪  :‬ﺇﻥ ﳑﺎ ﺃﺩﺭﻙ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻼﻡ ﺍﻟﻨﺒﻮﺓ‬
‫ﺍﻷﻭﱃ ﺇﺫﺍ ﱂ ﺗﺴﺘﺤﻲ ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ ‪. ‬‬
‫ﻓﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻨﺎ‪  :‬ﺇﻥ ﳑﺎ ﺃﺩﺭﻙ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻼﻡ ﺍﻟﻨﺒﻮﺓ ﺍﻷﻭﱃ ‪ ‬ﻳﻘﺘﻀﻲ ﺃﻥ ﻫﻨﺎﻙ‬
‫ﻛﻼﻣﺎ ﺃﺩﺭﻛﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻼﻡ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﻭﻣﻌﲎ ﺍﻹﺩﺭﺍﻙ‪ :‬ﺃﻧﻪ ﻓﺸﺎ ﰲ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺗﻨﺎﻗﻠﻮﻩ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ ‪.‬‬
‫ﺇﺫﺍ ﱂ ﺗﺴﺘﺤﻲ ﻓﺎﺻﻨﻊ ﻣﺎ‬ ‫‪‬‬ ‫ﻣﻦ ﻫﻨﺎ ﺗﺒﻌﻴﻀﻴﻪ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻫﻮ‪:‬‬ ‫‪‬‬ ‫ﳑﺎ ﺃﺩﺭﻙ ﺍﻟﻨﺎﺱ‬ ‫‪‬‬ ‫ﻭﻗﻮﻟﻪ‪:‬‬
‫ﺷﺌﺖ ‪ ‬ﻳﻜﻮﻥ ﺑﻌﺾ ﻣﺎ ﺃﹸﺩﺭﻙ ﻣﻦ ﻛﻼﻡ ﺍﻟﻨﺒﻮﺓ ﺍﻷﻭﱃ ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺇﻥ ﳑﺎ ﺃﺩﺭﻙ‬

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‫ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻼﻡ ﺍﻟﻨﺒﻮﺓ ﺍﻷﻭﱃ ‪ ‬ﻭﺍﻟﻨﺒﻮﺓ ﺍﻷﻭﱃ ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ‪ :‬ﺍﻟﻨﺒﻮﺍﺕ ﺍﳌﺘﻘﺪﻣﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻭﺍﺋﻞ ﺍﻟﺮﺳﻞ ﻭﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻛﻨﻮﺡ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ، -‬ﻭﺇﺑﺮﺍﻫﻴﻢ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻭﻫﻜﺬﺍ ‪.‬‬
‫ﻓﺈﻥ ﻧﻮﺣﺎ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻟﻪ ﻛﻼﻡ ﻓﺸﺎ ﰲ ﺃﺗﺒﺎﻋﻪ ﻓﻴﻤﺎ ﺑﻌﺪﻩ ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻛﺬﻟﻚ ﰲ‬
‫ﻛﻼﻡ ﻟﻪ ‪ ،‬ﻭﻛﺬﻟﻚ ﳑﺎ ﺃﻋﻄﺎﻩ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺃﻭﺣﺎﻩ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﰲ ﺻﺤﻔﻪ ‪.‬‬
‫ﻓﺎﻟﻨﺒﻮﺓ ﺍﻷﻭﱃ ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ‪ :‬ﺍﻟﻨﺒﻮﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﺇﺭﺙ ﺍﻟﻨﺎﺱ ﻟﺬﻟﻚ ﺍﻟﻜﻼﻡ ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻘﺘﻀﻰ‬
‫ﺍﻟﻨﺒﻮﺓ ﺍﻷﻭﱃ ﺃﻥ ﻫﻨﺎﻙ ﻧﺒﻮﺍﺕ ﻣﺘﺄﺧﺮﺓ ‪ ،‬ﻭﻫﺬﺍ ﺻﺤﻴﺢ ؛ ﻷﻧﻪ ﺇﺫﺍ ﺃﹸﻃﻠﻖ ﺍﻟﻨﺒﻮﺍﺕ ﺍﻷﻭﱃ ﻓﺈﳕﺎ ﻳ‪‬ﻌﻨ‪‬ﻰ ﺑﻪ ﺍﻟﺮﺳﻞ‬
‫ﻭﺍﻷﻧﺒﻴﺎﺀ ﺍﳌﺘﻘﺪﻣﻮﻥ ‪ ،‬ﺃﻣﺎ ﻣﻮﺳﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ، -‬ﻭﻋﻴﺴﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ، -‬ﻭﻫﻜﺬﺍ ﺃﻧﺒﻴﺎﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪،‬‬
‫ﺩﺍﻭﺩ ﻭﻏﲑﻩ ﻫﺆﻻﺀ ﻣﻦ ﺍﻟﻨﺒﻮﺍﺕ ﺍﳌﺘﺄﺧﺮﺓ ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﺍﳌﺘﺄﺧﺮﻳﻦ‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﳑﺎ ﺃﺩﺭﻙ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻼﻡ ﺍﻟﻨﺒﻮﺓ ﺍﻷﻭﱃ ‪ ‬ﻫﺬﺍ ﻳﻌﲏ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‬
‫ﻛﻼﻡ ﺃﻧﺒﻴﺎﺀ ‪ ،‬ﻭﻟﻪ ﺗﺸﺮﻳﻌﻪ ‪ ،‬ﻭﻟﻪ ﻓﺎﺋﺪﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ‪ ،‬ﻓﻬﺬﺍ ﻓﻴﻪ ﻟﻔﺖ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ‪‬ﺬﺍ ﺍﻟﻜﻼﻡ ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﺇﺫﺍ ﱂ ﺗﺴﺘﺤﻲ ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ ‪ ‬ﺗﺴﺘﺤﻲ ﻳﻌﲏ‪ :‬ﺍﳊﺎﺀ ﻫﻨﺎ؛ ﻷﻥ ﺍﻟﻔﻌﻞ ﺍﺳﺘﺤﻰ ﻳﺴﺘﺤﻲ ﻓﻬﻨﺎ‬
‫‪‬‬ ‫ﺗﺴﺘﺤﻲ ﻓﺠﺰﻡ ﱂ ﺃﺛﱠﺮ‪ ‬ﰲ ﺍﻟﻔﻌﻞ ﲝﺬﻑ ﺍﻟﻴﺎﺀ؛ ﻷﻥ ﻫﻨﺎﻙ ﻳﺎﺋﲔ ‪ ،‬ﻭﺗﻈﻬﺮ ﻫﺬﻩ ﰲ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻓﺜﻢ ﻳﺎﺀﺍﻥ ‪ ،‬ﻫﻨﺎ ﳌﺎ ﺃﺗﺖ ﱂ ﺣﺬﻓﺖ ﺍﻟﻴﺎﺀ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺍﻟﻔﻌﻞ ‪ ،‬ﻭﺑﻘﻴﺖ ﺍﻟﻴﺎﺀ‬ ‫‪     ‬‬

‫ﺍﻷﺧﺮﻯ ﺍﻟﺪﺍﺧﻠﺔ ‪ ،‬ﻭﺇﺫﺍ ﻗﻴﻞ ﱂ ﺗﺴﺘﺢﹺ ﻋﻠﻰ ﻛﺴﺮ ﺍﳊﺎﺀ ﺇﺷﺎﺭﺓ ﺇﱃ ﺣﺬﻑ ﺍﻟﻴﺎﺀ ﻓﻼ ﺑﺄﺱ ﰲ ﻧﻈﺎﺋﺮﻫﺎ ﺍﳌﻌﺮﻭﻓﺔ‬
‫ﰲ ﺍﻟﻨﺤﻮ ‪.‬‬
‫ﻗﻮﻟﻪ ﻫﻨﺎ‪  :‬ﱂ ﺗﺴﺘﺤﻲ ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ ‪ ‬ﻫﺬﺍ ﻓﻴﻪ ﺫﻛﺮ ﺍﳊﻴﺎﺀ ‪ ،‬ﻭﺍﳊﻴﺎﺀ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ‬
‫ﺷﻌﺒﺔ ﻣﻦ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﻫﻮ ﻣﻠﻜﺔ ﺑﺎﻃﻨﺔ ‪ ،‬ﻭﺍﳊﻴﺎﺀ ﻫﺬﺍ ﻳﺄﰐ ﺗﺎﺭﺓ ﺑﺎﳉﺒﻠﺔ ﻭﺍﳋﻠﻖ ﺍﳌﻄﺒﻮﻉ ﻋﻠﻴﻪ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﺗﺎﺭﺓ‬
‫ﻳﺄﰐ ﺑﺎﻻﻛﺘﺴﺎﺏ ‪ ،‬ﺃﻣﺎ ﺑﺎﳉﺒﻠﺔ ﻭﺍﻟﻄﺒﻊ ﻓﻬﺬﺍ ﻳﻜﻮﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺣﻴﻴﺎ ‪.‬‬
‫ﺃﻥ ﺭﺟﻼ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻛﺎﻥ ﻳﻌﻆ ﺃﺧﺎﻩ ﰲ ﺍﳊﻴﺎﺀ ‪-‬ﻳﻌﲏ‪ :‬ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﳌﺎﺫﺍ‬ ‫‪‬‬ ‫ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﺼﺤﻴﺢ‬
‫‪‬‬ ‫ﺗﺴﺘﺤﻲ ؟ ﳌﺎﺫﺍ ﺃﻧﺖ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :-‬ﺩﻋﻪ ﻓﺈﻥ ﺍﳊﻴﺎﺀ ﻻ ﻳﺄﰐ ﺇﻻ ﲞﲑ‬
‫ﻓﺎﳊﻴﺎﺀ ﺷﻌﺒﺔ ﺑﺎﻃﻨﺔ ‪ ،‬ﻭﻳﻜﻮﻥ ﺟﺒﻠﻴﺎ ﻃﺒﻌﻴﺎ ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻜﺘﺴﺒﺎ ‪ ،‬ﻭﺍﳌﻜﺘﺴﺐ ﻣﺄﻣﻮﺭ ﺑﻪ ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ‬

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‫ﻣﺴﺘﺤﻴﺎ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﺒﺘﻌﺪﺍ ﻋﻦ ﺍﶈﺮﻣﺎﺕ ‪ ،‬ﻭﻣﺎ ﻳﺸﻴﻨﻪ ﻋﻨﺪ ﺭﺑﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ، -‬ﳑﺘﺜﻼ‬
‫ﻟﻸﻭﺍﻣﺮ ﻣﻘﺒﻼ ﻋﻠﻴﻬﺎ؛ ﻷﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﳛﺐ ﺫﻟﻚ ﻭﻳﺮﺿﺎﻩ ‪ ،‬ﻓﺎﳊﻴﺎﺀ ﺍﳌﻜﺘﺴﺐ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺍﻟﻘﻠﺐ ﻣﻦ‬
‫ﺍﳋﹸﻠﻖ ﺍﻟﺬﻱ ﳚﻌﻠﻪ ﺁﻧﻔﺎ ﺃﻥ ﻳﻐﺸﻰ ﺍﳊﺮﺍﻡ ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﻮﺍﺟﺐ ‪ ،‬ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﲟﻼﺯﻣﺔ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﺑﺎﻟﻌﻠﻢ‬
‫ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺣﱴ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻠﻜﺔ ‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺇﺫﺍ ﱂ ﺗﺴﺘﺤﻲ ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ ‪ ‬ﻓﺴﺮ ﺑﺘﻔﺴﲑﻳﻦ ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻋﻠﻰ ﻗﻮﻟﲔ‪ :‬ﻭﳎﻤﻞ ﻫﺬﻳﻦ ﺍﻟﻘﻮﻟﲔ‪ :‬ﺃﻥ ﻫﺬﺍ ﺇﻣﺎ ﺃﻣﺮ ‪ ،‬ﻭﺇﻣﺎ ﻟﻴﺲ ﺑﺄﻣﺮ ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺃﻣﺮ ﻗﺎﻝ‪:‬‬
‫ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺗﺮﻳﺪ ﺇﺗﻴﺎﻧﻪ ﳑﺎ ﻻ ﻳﺴﺘﺤﻴﺎ ﻣﻨﻪ ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ ﻣﻦ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ‬
‫ﻳﺴﺘﺤﻴﺎ ﻣﻨﻬﺎ ﻋﻨﺪ ﺍﳌﺆﻣﻨﲔ ‪.‬‬
‫ﻳﻌﲏ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻟﻴﺲ ﺣﺮﺍﻣﺎ ‪ ،‬ﻭﻟﻴﺲ ﳑﺎ ﳜﺮﻡ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﺍﳌﺮﻭﺀﺍﺕ ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻓﻴﻪ ﺗﻔﺮﻳﻂ‬
‫ﺑﻮﺍﺟﺐ ‪ ،‬ﻭﱂ ﻳﻜﻦ ﳑﺎ ﻳﺴﺘﺤﻲ ﻣﻨﻪ ﰲ ﺍﻟﺸﺮﻉ ﻓﺎﺻﻨﻌﻪ ﻭﻻ ﺗﺒﺎﻝ؛ ﻷﻥ ﻫﺬﺍ ﺩﻟﻴﻞ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﻪ ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ‬
‫ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪ ،‬ﻣﻨﻬﻢ ﺇﺳﺤﺎﻕ ﻭﺃﲪﺪ ‪ ،‬ﻭﲨﺎﻋﺔ ﻛﺜﲑﻭﻥ ‪.‬‬
‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻟﻴﺲ ﺑﺄﻣﺮ ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﺍ ‪-‬ﺃﻳﻀﺎ‪ -‬ﳍﻢ ﺗﻮﺟﻴﻬﺎﻥ‪-:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﺧﺮﺝ ﻋﻦ ﻣﻌﲎ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﻟﺰﺍﻡ ﺑﺎﻟﻔﻌﻞ ﺇﱃ ﺍﻟﺘﻬﺪﻳﺪ ﻓﻤﻌﲎ ‪ ‬ﺇﺫﺍ ﱂ ﺗﺴﺘﺤﻲ‬
‫ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ ‪ ‬ﻳﻌﲏ‪ :‬ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻚ ﺣﻴﺎﺀ ﳝﻨﻌﻚ ﻣﻦ ﻣﻘﺎﺭﻓﺔ ﺍﳊﺮﺍﻡ ﻭﺍﳌﻨﻜﺮ ‪ ،‬ﻭﺍﻟﺘﻔﺮﻳﻂ ﰲ ﺍﻟﻮﺍﺟﺒﺎﺕ‬
‫ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻻ ﺣﻴﺎﺀ ﻟﻪ ﻻ ﺧﲑ ﻓﻴﻪ ‪ ،‬ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﺧﺮﺝ ﻟﻠﺘﻬﺪﻳﺪ ؛ ﻷﻥ ﺻﻴﻐﺔ "ﺍﻓﻌﻞ" ﻋﻨﺪ‬
‫‪    ‬‬ ‫ﺍﻷﺻﻮﻟﻴﲔ ‪ ،‬ﻭﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﺗﺄﰐ ﻭﻳﺮﺍﺩ ‪‬ﺎ ﺍﻟﺘﻬﺪﻳﺪ ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻭﻫﺬﺍ ﳐﺎﻃﺐ ﺑﻪ ﺍﳌﺸﺮﻛﻮﻥ ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻋﻤﻠﻮﺍ ﻣﺎ ﺷﺌﺘﻢ ﻣﻦ‬ ‫‪     ‬‬ ‫ﰲ ﺳﻮﺭﺓ ﻓﺼﻠﺖ‬ ‫‪‬‬

‫‪       ‬ﻫﺬﺍ ﺗﻮﺑﻴﺦ‬ ‫‪‬‬ ‫ﺍﻷﻋﻤﺎﻝ ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﲣﻴﲑﺍ ﳍﻢ ‪ ،‬ﻭﻟﻜﻨﻪ ‪‬ﺪﻳﺪ ‪،‬‬
‫ﻟﻴﺲ ﻓﻴﻪ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻫﻮ ﻳﻮﺟﺐ ﺍﻻﻣﺘﺜﺎﻝ ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻬﻜﻢ ﻭﺍﻟﺘﻮﺑﻴﺦ ﻭﺍﻟﺘﺨﻮﻳﻒ ﻭﻫﻜﺬﺍ ‪.‬‬
‫ﻓﺈﺫﻥ ﺻﻴﻐﺔ "ﺍﻓﻌﻞ" ﲣﺮﺝ ﻋﻦ ﻣﺮﺍﺩﻫﺎ ﻣﻦ ﺃﻧﻪ ﺇﻟﺰﺍﻡ ﺑﺎﻟﻔﻌﻞ ﺇﱃ ﺻﻴﻎ ﺃﺧﺮﻯ ﺑﻼﻏﻴﺔ ﻣﻨﻬﺎ‪ :‬ﺍﻟﺘﻬﺪﻳﺪ‬
‫ﻭﺍﻟﺘﻮﺑﻴﺦ ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪ ،‬ﻓﻬﻨﺎ ﰲ ﻗﻮﻟﻪ‪  :‬ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ ‪ ‬ﻫﺬﺍ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﻬﺪﻳﺪ ‪ ،‬ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻚ‬

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‫ﻣﺎﻧﻊ ﻣﻦ ﺍﳊﻴﺎﺀ ﳝﻨﻌﻚ ﻋﻦ ﻣﻘﺎﺭﻓﺔ ﺍﳌﻨﻜﺮ ﻓﺈﻧﻪ ﺍﻓﻌﻞ ﻣﺎ ﺷﺌﺖ ‪ ،‬ﻭﺳﺘﻠﻘﻰ ﺍﳊﺴﺎﺏ ﻭﺳﺘﻠﻘﻰ ﺳﻮﺀ ﻫﺬﺍ ﺍﻟﻔﻌﻞ‬
‫ﺍﻟﺬﻱ ﱂ ﳝﻨﻌﻚ ﻋﻨﻪ ﺍﳊﻴﺎﺀ ‪.‬‬
‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﳍﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﺃﻥ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ﺧﺮﺝ ﳐﺮﺝ ﺍﳋﱪ ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻣﺎ ﻻ‬
‫ﻳﺴﺘﺤﻴﺎ ﻣﻨﻪ ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﻳﺼﻨﻌﻮﻧﻪ ‪ ،‬ﻭﻫﺬﺍ ﺧﱪ ﻋﻦ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻋﻤﺎ ﻳﻔﻌﻠﻮﻧﻪ ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﻳﺴﺘﺤﻴﻮﻥ‬
‫ﻣﻨﻬﺎ ﻳﺼﻨﻌﻮ‪‬ﺎ ‪ ،‬ﺇﺫﺍ ﱂ ﺗﺴﺘﺢ ﻣﻦ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻓﻠﻚ ﺻﻨﻌﻪ ‪ ،‬ﺃﻭ ﻓﺎﻟﻨﺎﺱ ﻳﻔﻌﻠﻮﻧﻪ ‪ ،‬ﻓﻬﻮ ﺃﻣﺮ ﰲ ﻇﺎﻫﺮﺓ ﺧﱪ ﰲ‬
‫ﺑﺎﻃﻨﻪ‪.‬‬
‫ﻭﻫﺬﺍﻥ ﺍﻟﻘﻮﻻﻥ ﻇﺎﻫﺮﺍﻥ ‪ ،‬ﰲ ﺍﻷﻭﻝ ‪ ،‬ﻭﰲ ﺍﻟﺜﺎﱐ ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﺃﻣﺮ ﺃﻭ ﺃﻧﻪ ﻟﻴﺲ ﺑﺄﻣﺮ ﺧﺮﺝ ﻋﻠﻰ ﺍﻟﺘﻬﺪﻳﺪ‬
‫‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﳋﱪ ‪ ،‬ﻛﻞ ﻫﺬﺍ ﻗﺮﻳﺐ ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﳛﺘﻤﻞ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ‪ ،‬ﻭﳛﺘﻤﻞ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻗﻞ‪ :‬ﺁﻣﻨﺖ ﺑﺎﷲ ﰒ ﺍﺳﺘﻘﻢ‬

‫ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻗﻞ ﱄ ﰲ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬ ‫‪‬‬ ‫ﻭﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﰊ ﻋﻤﺮﺓ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﻹﺳﻼﻡ ﻗﻮﻻ ﻻ ﺃﺳﺎﻝ ﻋﻨﻪ ﺃﺣﺪﺍ ﻏﲑﻙ ؟ ﻗﺎﻝ‪ :‬ﻗﻞ‪ :‬ﺁﻣﻨﺖ ﺑﺎﷲ ﰒ ﺍﺳﺘﻘﻢ ‪ ‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﻭﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ ،‬ﺣﺪﻳﺚ ﺳﻔﻴﺎﻥ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﷲ ‪ ‬ﺃﻧﻪ ﻗﺎﻝ‪  :‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻗﻞ ﱄ ﰲ ﺍﻹﺳﻼﻡ ﻗﻮﻻ ﻻ ﺃﺳﺎﻝ ﻋﻨﻪ ﺃﺣﺪﺍ ﻏﲑﻙ ؟ ﻗﺎﻝ‪ :‬ﻗﻞ‪:‬‬
‫ﺁﻣﻨﺖ ﺑﺎﷲ ﰒ ﺍﺳﺘﻘﻢ ‪ ‬ﻫﺬﺍ ﻃﻠﺐ ﻭﺻﻴﺔ ‪ ،‬ﻃﻠﺐ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺃﻥ ﻳﻮﺻﻴﻪ ‪.‬‬
‫‪‬‬ ‫ﻭﻗﻮﻟﻪ‪  :‬ﻗﻞ ﱄ ﰲ ﺍﻹﺳﻼﻡ ‪ ‬ﻳﻌﲏ‪ :‬ﻗﻞ ﱄ ﻭﺻﻴﺔ ﰲ ﺷﺄﻥ ﺍﻹﺳﻼﻡ ‪  ،‬ﻗﻞ ﱄ ﰲ ﺍﻹﺳﻼﻡ ﻗﻮﻻ‬
‫ﻳﻌﲏ‪ :‬ﺃﻭﺻﲏ ﰲ ﺃﻣﺮ ﰲ ﺍﻹﺳﻼﻡ ‪ ،‬ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻻ ﳛﻮﺟﲏ ﻣﻌﻪ ﺃﻥ ﺃﺳﺄﻝ ﺃﺣﺪﺍ ﻋﻦ ﺃﻣﺮ ﺁﺧﺮ ‪ ،‬ﻓﻘﺎﻝ ‪-‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻭﻫﻮ ﻣﻦ ﺟﻮﺍﻣﻊ ﻛﻠﻤﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ‪  :‬ﻗﻞ‪ :‬ﺁﻣﻨﺖ ﺑﺎﷲ ﰒ ﺍﺳﺘﻘﻢ‬
‫‪        ‬‬ ‫ﻭﻫﺬﺍ ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬ ‫‪‬‬

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‫‪  ‬‬ ‫ﺍﻵﻳﺔ ‪ ،‬ﻓﻘﻮﻟﻪ ﰲ ﺍﻵﻳﺔ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬ ‫‪      ‬‬

‫‪‬‬ ‫‪      ‬ﻫﻮ ﻛﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻨﺎ‪  :‬ﻗﻞ‪ :‬ﺁﻣﻨﺖ ﺑﺎﷲ ﰒ ﺍﺳﺘﻘﻢ‬
‫‪.‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ‪ ‬ﻗﻞ ﺁﻣﻨﺖ ﺑﺎﷲ ﻓﺎﺳﺘﻘﻢ ‪ ‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻣﻌﲎ ﺍﻵﻳﺔ ‪ ،‬ﻭﻣﻌﲎ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻫﻮ ﻣﻌﲎ ﺃﻥ‬
‫ﺗﻘﻮﻝ‪ :‬ﺭﰊ ﺍﷲ؛ ﻷﻥ ﻗﻮﻝ ﺍﻟﻌﺒﺪ‪ :‬ﺭﰊ ﺍﷲ ﻣﻌﻨﺎﻫﺎ ﻣﻌﺒﻮﺩﻱ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ‪ ،‬؛ ﻷﻥ ﺍﻻﺑﺘﻼﺀ ﰲ ﺍﻟﻘﱪ‬
‫ﻳﻜﻮﻥ ﲟﺴﺄﻟﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻫﻮ ﺗﻮﺣﻴﺪ ﺍﻹﳍﻴﺔ ﻭﻳﺄﰐ ﺑﺼﻴﻐﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ؛ ﻷﻥ ﺍﻟﻌﺒﺪ ﻳ‪‬ﺴﺄﻝ ﰲ ﻗﱪﻩ ﻣﻦ‬
‫ﺭﺑﻚ ؟ ﻣﻦ ﻧﺒﻴﻚ ؟ ﻣﺎ ﺩﻳﻨﻚ ؟ ﻓﻤﻦ ﺭﺑﻚ ﻳﻌﲏ‪ :‬ﻣﻦ ﻣﻌﺒﻮﺩﻙ ؟ ﺍﻟﺮﺏ ﻳﻄﻠﻖ ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﳌﻌﺒﻮﺩ؛ ﻷﻥ ﺍﳌﻌﺒﻮﺩ‬
‫ﻳﻌﲏ‪ :‬ﺗﻮﺣﻴﺪ ﺍﳌﻌﺒﻮﺩ ﻻﺯﻡ ﻋﻦ ﺗﻮﺣﻴﺪ ﺍﻟﺮﺏ ‪ ،‬ﻓﺘﻮﺣﻴﺪ ﺍﻹﳍﻴﺔ ﻻﺯﻡ ﻟﺘﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻓﻤﻦ ﺃﻳﻘﻦ ﺑﺘﻮﺣﻴﺪ‬
‫ﺍﻟﺮﺑﻮﺑﻴﺔ ﻟﺰﻡ ﻋﻨﻪ ﺃﻥ ﻳﻮﺣﺪ ﺍﷲ ﰲ ﺍﻹﳍﻴﺔ ‪ ،‬ﻭﰲ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ‪.‬‬
‫‪‬ﺬﺍ ﻛﺎﻥ ﺍﻻﺣﺘﺠﺎﺝ ﰲ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﻛﺜﲑﺍ ﰲ ﺗﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ ‪ ،‬ﺍﻻﺣﺘﺠﺎﺝ ﻋﻠﻴﻬﻢ ﺑﺘﻮﺣﻴﺪ‬
‫‪       ‬‬ ‫ﺍﻟﺮﺑﻮﺑﻴﺔ ﰲ ﺗﻮﺣﻴﺪ ﺍﻹﳍﻴﺔ ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪             ‬‬

‫‪                 ‬‬

‫‪.   ‬‬
‫‪    ‬‬ ‫ﻭﻛﻘﻮﻟﻪ‪:‬‬ ‫‪        ‬‬ ‫ﻭﻛﻘﻮﻟﻪ‪:‬‬
‫‪.        ‬‬
‫ﻭﺍﻵﻳﺎﺕ ﰲ ﻫﺬﺍ ﻛﺜﲑﺓ ‪ ،‬ﻓﻄﺮﻳﻘﺔ ﺍﻟﻘﺮﺁﻥ ﺃﻧﻪ ﳛﺘﺞ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﲟﺎ ﻳﻘﺮﻭﻥ ﺑﻪ ‪ ،‬ﻭﻫﻮ ﺗﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ‬
‫ﻋﻠﻰ ﻣﺎ ﻳﻨﻜﺮﻭﻧﻪ ﻭﻫﻮ ﺗﻮﺣﻴﺪ ﺍﻹﳍﻴﺔ ‪.‬‬

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‫ﻗﻮﻝ ﻗﺎﺋﻞ‪ :‬ﺁﻣﻨﺖ ﺑﺎﷲ ‪ ،‬ﺃﻭ ﻗﻮﻟﻪ‪ :‬ﺭﰊ ﺍﷲ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﺸﻤﻞ‬ ‫‪‬‬ ‫ﺁﻣﻨﺖ ﺑﺎﷲ‬ ‫‪‬‬ ‫ﺇﺫﻥ ﻓﻘﻮﻟﻪ‪:‬‬
‫ﺗﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﻹﳍﻴﺔ ﻭﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ؛ ﻷﻥ ﺃﺣﺪ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻳﻠﺰﻡ ﻣﻨﻪ ﺍﻟﺒﻘﻴﺔ ‪ ،‬ﺃﻭ ﺃﻥ ﺑﻌﻀﻬﺎ ﻳﺘﻀﻤﻦ‬
‫ﺍﻟﺒﻌﺾ ﺍﻷﺧﺮ ‪.‬‬
‫ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻨﺎ‪  :‬ﻗﻞ ﺁﻣﻨﺖ ﺑﺎﷲ ‪ ‬ﻛﻤﺎ ﺗﻘﺪﻡ ﻣﻌﻨﺎ ﺃﻥ ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﻭﺍﻋﺘﻘﺎﺩ‬
‫‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ‪ :‬ﺁﻣﻨﺖ ﺑﺎﷲ ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﺍﻋﺘﻘﺪ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻭﻋﻤﻞ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺼﺎﱀ ﺍﻟﺬﻱ ﻭﺍﻓﻖ‬
‫ﻓﻴﻪ ﺍﻟﺴ‪‬ﻨﺔ ‪ ،‬ﻭﻛﺎﻥ ﳐﻠﺼﺎ ﻓﻴﻪ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭ‪-‬ﺃﻳﻀﺎ‪ -‬ﺗﻜﻠﻢ ﻭﺗﻠﻔﻆ ﲟﺎ ﳛﺐ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻳﺮﺿﻰ‬
‫‪.‬‬
‫ﻓﺈﺫﻥ ﻗﻮﻟﻪ‪  :‬ﻗﻞ‪ :‬ﺁﻣﻨﺖ ﺑﺎﷲ ‪ ‬ﻫﺬﺍ ﻳﺸﻤﻞ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ ‪ ،‬ﻓﺪﺧﻞ ﰲ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ‬
‫ﺍﻟﺪﻳﻦ ﻛﻠﻪ ؛ ﻷﻧﻪ ﻗﺎﻝ‪  :‬ﻗﻞ ﱄ ﰲ ﺍﻹﺳﻼﻡ ﻗﻮﻻ ﻻ ﺃﺳﺄﻝ ﻋﻨﻪ ﺃﺣﺪﺍ ﻏﲑﻙ ‪ ‬ﻭﰲ ﻟﻔﻆ ‪ ‬ﻻ ﺃﺳﺄﻝ ﻋﻨﻪ‬
‫ﺃﺣﺪﺍ ﺑﻌﺪﻙ ‪ ‬ﻓﻘﺎﻝ‪  :‬ﻗﻞ‪ :‬ﺁﻣﻨﺖ ﺑﺎﷲ ‪ ‬ﻭﻗﻮﻟﻪ‪  :‬ﺁﻣﻨﺖ ﺑﺎﷲ ‪ ‬ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺍﻹﳝﺎﻥ ﺍﻟﺸﺮﻋﻲ ؛ ﻷﻧﻪ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻳﺘﻌﺪﻯ ﺑﺎﻟﺒﺎﺀ ‪ ،‬ﻓﺎﻹﳝﺎﻥ ﺇﺫﺍ ﺗﻌﺪﻯ ﺑﺎﻟﺒﺎﺀ ﰲ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻌﲎ ﺑﻪ ﺍﻹﳝﺎﻥ ﺍﻟﺸﺮﻋﻲ ‪ ،‬ﺍﻟﺬﻱ‬
‫ﻫﻮ ﻗﻮﻝ ﻭﻋﻤﻞ ﻭﺍﻋﺘﻘﺎﺩ‪.‬‬
‫ﻭﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻟﻜﻢ ﺳﻠﻔﺎ ﰲ ﺷﺮﺡ ﺣﺪﻳﺚ ﺟﱪﻳﻞ ﺃﻥ ﺍﻹﳝﺎﻥ ﻣﺸﺘﻖ ﻣﻦ ﺍﻷﻣﻦ ‪ ،‬ﻭﺃﺻﻠﻪ ﺃﻥ ﻣﻦ ﺁﻣﻦ‬
‫ﺑﺸﻲﺀ ﺃﻣﻦ ﺍﻟﻐﺎﺋﻠﺔ ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺻﺪﻕ ﺑﻪ ﺗﺼﺪﻳﻘﺎ ﺟﺎﺯﻣﺎ ‪ ،‬ﻭﻋﻤﻞ ﲟﺎ ﻳﻘﺘﻀﻴﻪ ﺫﻟﻚ ﺍﻟﺘﺼﺪﻳﻖ ﻓﺈﻧﻪ ﻳﺄﻣﻦ ﻏﺎﺋﻠﺔ‬
‫ﺍﻟﺘﻜﺬﻳﺐ؛ ﻷﻥ ﺗﻜﺬﻳﺐ ﺍﳌﺨﱪ ﻟﻪ ﻏﺎﺋﻠﺔ ﻳﻌﲏ‪ :‬ﻟﻪ ﺃﺛﺮ ﺳﻴﺊ ﻋﻠﻰ ﺍﳌﻜﺬ‪‬ﺏ ‪ ،‬ﻓﻤﻦ ﻛﺬﹶﺏ ﱂ ﻳﺄﻣﻦ ﻓﺎﻹﳝﺎﻥ‬
‫ﻭﺍﻷﻣﻦ ﻣﺘﻼﺯﻣﺎﻥ ﻣﻦ ﺣﻴﺚ ﺍﻷﺛﺮ ‪.‬‬
‫ﻭﺍﻹﳝﺎﻥ ﻣﺸﺘﻖ ﻣﻦ ﺍﻷﻣﻦ ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺟﻬﺔ ﺍﻻﺷﺘﻘﺎﻕ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺒﻌﻴﺪ ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﻣﻌﻨﺎﻩ‪ :‬ﺍﻟﺘﺼﺪﻳﻖ ﺍﳉﺎﺯﻡ‬
‫ﺍﻟﺬﻱ ﻻ ﺭﻳﺐ ﻣﻌﻪ ‪ ،‬ﻭﻻ ﺗﺮﺩﺩ ﻓﻴﻪ ‪.‬‬
‫ﰒ ﻫﺬﻩ ﻟﺘﺮﺍﺧﻲ ﺍﳉﻤﻞ ‪ ،‬ﻭﺇﻻ ﻓﺈﻥ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻣﻦ ﺍﻹﳝﺎﻥ ‪ ،‬ﻓﻼ ﻳﻔﺼﻞ ﺑﲔ ﺍﻻﺳﺘﻘﺎﻣﺔ‬ ‫‪‬‬ ‫ﰒ ﺍﺳﺘﻘﻢ‬ ‫‪‬‬

‫ﻭﺍﻹﳝﺎﻥ ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﺁﻣﻦ ﺑﺎﷲ ﰒ ﺍﻋﻤﻞ ﻣﻦ ﺍﻟﺼﺎﳊﺎﺕ ﻓﻬﺬﺍ ﺗﺮﺍﺧﻲ ﲨﻠﺔ ﻋﻦ ﲨﻠﺔ ‪ ،‬ﻭﺗﺮﺍﺧﻲ ﺍﳉﻤﻞ ﺑـ‬
‫"ﰒ" ﻟﻪ ﻓﺎﺋﺪﺓ ﻣﻦ ﺟﻬﺔ ﻋﻠﻢ ﺍﳌﻌﺎﱐ ﰲ ﺍﻟﺒﻼﻏﺔ ﳏﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻬﺎ ﻫﻨﺎﻙ ‪.‬‬

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‫ﻭﻗﻮﻟﻪ‪  :‬ﰒ ﺍﺳﺘﻘﻢ ‪ ‬ﻓﻴﻪ ﺍﻷﻣﺮ ﺑﺎﻻﺳﺘﻘﺎﻣﺔ ‪ ،‬ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻟﻔﻈﻬﺎ ﺍﺳﺘﻔﻌﻞ ‪ ،‬ﺍﺳﺘﻘﺎﻡ ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﻟﻄﻠﺐ ‪،‬‬
‫ﻭﻟﻜﻦ ﻫﺬﺍ ﻟﻴﺲ ﺑﻈﺎﻫﺮ؛ ﻷﻥ ﺍﻟﻔﻌﻞ ﺍﺳﺘﻔﻌﻞ ﺃﻭ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺍﺳﺘﻔﻌﻞ ﺗﺄﰐ ﻭﻳﺮﺍﺩ ‪‬ﺎ ﺍﻟﻄﻠﺐ ‪ ،‬ﻭﺗﺄﰐ ﻭﻳﺮﺍﺩ ‪‬ﺎ‬
‫ﻟﺰﻭﻡ ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻻﺗﺼﺎﻑ ﺑﻪ ‪.‬‬
‫ﻓﻤﻦ ﺍﻷﻭﻝ ؛ ﻭﻫﻮ ﺃﻥ ﺍﺳﺘﻔﻌﻞ ﺗﺄﰐ ﻭﻳﺮﺍﺩ ‪‬ﺎ ﺍﻟﻄﻠﺐ ﻛﻘﻮﻟﻚ‪ :‬ﺍﺳﺘﺴﻘﻰ ﻓﻼﻥ ﻳﻌﲏ‪ :‬ﻃﻠﺐ ﺍﻟﺴﻘﻴﺎ ‪،‬‬
‫ﻭﺍﺳﺘﻐﺎﺙ ﻃﻠﺐ ﺍﻹﻏﺎﺛﺔ ‪ ،‬ﻭﺍﺳﺘﻌﺎﻥ ﻃﻠﺐ ﺍﻹﻋﺎﻧﺔ ‪ ،‬ﻭﻫﻜﺬﺍ ﰲ ﺃﺷﺒﺎﻫﻬﺎ ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﺜﺎﱐ ؛ ﻭﻫﻮ ﺃﻥ ﺍﺳﺘﻔﻌﻞ ﺗﺄﰐ ﻭﻳﺮﺍﺩ ﻣﻨﻬﺎ ﻟﺰﻭﻡ ﺍﻟﻮﺻﻒ ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻻﺗﺼﺎﻑ ﺑﻪ ‪ ،‬ﻭﻋﻈﻢ ﺍﻻﺗﺼﺎﻑ‬
‫‪    ‬ﻳﻌﲏ‪ :‬ﻏﲏ‬ ‫‪‬‬ ‫‪    ‬ﰲ ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ‪،‬‬ ‫‪‬‬ ‫ﺑﻪ ﻛﻘﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﺜﻼ‪:‬‬
‫ﺍﺳﺘﻐﲎ ﻟﻴﺲ ﻣﻌﻨﺎﻫﺎ ﻃﻠﺐ ﺍﻟﻐﲎ ‪ ،‬ﻭﻟﻜﻨﻪ ﻏﲏ ﺑﻐﲎ ﻻﺯﻡ ﻟﺬﺍﺗﻪ ‪ ،‬ﻭﻛﺜﺮ ﻭﻋﻈﻢ ﺟﺪﺍ ‪.‬‬
‫ﻓﺈﺫﻥ "ﺍﺳﺘﻔﻌﻞ" ﻫﺬﻩ ﺇﺫﺍ ﺗﻐﲑﺕ ‪ ،‬ﺃﻭ ﺇﺫﺍ ﱂ ﺗﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻄﻠﺐ ﻓﻴﻌﲎ ‪‬ﺎ ﻟﺰﻭﻡ ﺍﻟﺼﻔﺔ ﻟﻠﺬﺍﺕ ‪ ،‬ﻭﻛﺜﺮﺓ‬
‫‪   ‬‬ ‫ﺍﻻﺗﺼﺎﻑ ‪ ،‬ﻭﻋﻈﻢ ﺍﻻﺗﺼﺎﻑ ‪‬ﺎ ﲝﺴﺐ ﻣﺎ ﻳﻨﺎﺳﺐ ﺍﻟﺬﺍﺕ ‪ ،‬ﻓﺈﺫﻥ ﺍﺳﺘﻘﺎﻡ ﻳﻌﲏ‪:‬‬
‫‪ ‬‬ ‫‪       ‬‬ ‫‪     ‬‬

‫‪   ‬ﻭﻫﻜﺬﺍ ‪.‬‬
‫ﺍﺳﺘﻘﻴﻤﻮﺍ ﻟﻴﺲ ﻣﻌﻨﺎﻫﺎ ﻃﻠﺐ ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﻟﻜﻦ ﻣﻌﻨﺎﻩ ﺍﻹﻗﺎﻣﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ ،‬ﺍﻹﻗﺎﻣﺔ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﺃﻥ‬
‫ﺗﻌﻈﻢ ﺍﻷﻭﺻﺎﻑ ﺃﻥ ﻳﻌﻈﻢ ﻭﺻﻒ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻪ ‪ ،‬ﻭﺃﻥ ﻳﻌﻈﻢ ﻭﺻﻒ ﺍﻹﻗﺎﻣﺔ ﻋﻠﻴﻪ ‪ ،‬ﻭﳍﺬﺍ ﻛﻠﻤﺔ "ﺍﻻﺳﺘﻘﺎﻣﺔ"‬
‫ﺗﺸﻤﻞ ﻛﻤﺎ ﻓﺴﺮﻫﺎ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ‪ ،‬ﺍﺳﺘﻘﺎﻡ ﻳﻌﲏ‪ :‬ﺛﺒﺖ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﺍﺳﺘﻘﺎﻡ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﲟﻌﲎ ﻋﻤﻞ ﺍﻟﻄﺎﻋﺎﺕ ‪ ،‬ﻭﺍﺑﺘﻌﺪ ﻋﻦ ﻣﺴﺎﺧﻂ ﺍﷲ ‪ ،‬ﻭﻋﻦ ﺍﶈﺮﻣﺎﺕ ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻨﺎﻩ‪ :‬ﺍﻷﺧﺬ ﺑﻮﺳﺎﺋﻞ‬
‫ﺍﻟﺜﺒﺎﺕ ‪.‬‬
‫ﺍﻻﺳﺘﻘﺎﻣﺔ ﺑﺎﳉﻬﺎﺩ ﺑﺄﻧﻮﺍﻋﻪ ‪ ،‬ﻭﻫﺬﺍ ﻭﺳﻴﻠﺔ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ‪ ،‬ﺍﻻﺳﺘﻘﺎﻣﺔ ﺑﻠﺰﻭﻡ ﺍﻟﺴﻨﺔ ‪ ،‬ﻭﺍﻹﺧﻼﺹ ﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ ، -‬ﻭﻫﺬﺍ ﻫﻮ ﺣﻘﻴﻘﺔ ﺍﻟﺪﻳﻦ ‪.‬‬
‫ﺇﺫﻥ ﻓﻠﻔﻆ "ﺍﺳﺘﻘﺎﻡ" ﻳﻌﲏ‪ :‬ﺻﺎﺭ ﻟﻪ ﻭﺻﻒ ﺍﻹﻗﺎﻣﺔ ﻣﺒﺎﻟﻐﺎ ﻓﻴﻪ ‪ ،‬ﻳﻌﲏ‪ :‬ﻛﺜﲑﺍ ‪ ،‬ﲝﻴﺚ ﺇﻧﻪ ﻟﺰﻣﻪ ‪ ،‬ﻭﱂ ﻳﺘﻐﲑ‬
‫ﻋﻨﻪ ‪ ،‬ﻭﱂ ﻳﺘﺒﺪﻝ ﻋﻨﻪ ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ‪.‬‬

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‫ﻳﻌﲏ‪ :‬ﻟﺘﻜﻦ ﺇﻗﺎﻣﺘﻚ ﺑﻌﺪ ﺍﻹﳝﺎﻥ‬ ‫‪‬‬ ‫ﻗﻞ‪ :‬ﺁﻣﻨﺖ ﺑﺎﷲ ﰒ ﺍﺳﺘﻘﻢ‬ ‫‪‬‬ ‫ﺇﺫﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﺑﺎﷲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﻋﻈﻴﻤﺔ ﲝﻴﺚ ﻳﻜﻮﻥ ﻭﺻﻒ ﺍﻹﻗﺎﻣﺔ ﻟﻚ ﻣﻼﺯﻣﺎ‪.‬‬

‫‪‬‬
‫ﺍﳊﻤﺪ ﷲ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‪.‬‬
‫ﺇﺫﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻗﻞ‪ :‬ﺁﻣﻨﺖ ﺑﺎﷲ‪ ،‬ﰒ ﺍﺳﺘﻘﻢ ‪ ‬ﻳﻌﲏ‪ :‬ﻟﺘﻜﻦ ﺇﻗﺎﻣﺘﻚ ﺑﻌﺪ ﺍﻹﳝﺎﻥ‬
‫ﺑﺎﷲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﻋﻈﻴﻤﺔ‪ ،‬ﲝﻴﺚ ﻳﻜﻮﻥ ﻭﺻﻒ ﺍﻹﻗﺎﻣﺔ ﻟﻚ ﻣﻼﺯﻣﺎ‪ ،‬ﻭﻫﺬﺍ ﺗﻌﻈﻢ ﻣﻌﻪ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ؛ ﳍﺬﺍ‬
‫‪      ‬‬ ‫ﺃﺛﲎ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﳌﺴﺘﻘﻴﻤﲔ ﺑﻘﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪            ‬‬

‫‪.  ‬‬
‫ﻓﺈﺫﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﴰﻞ ﺃﻣﻮﺭ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺃﻣﻮﺭ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪ ،‬ﺃﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ ﻭﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﴰﻞ‬
‫ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻮﺻﻴﺔ ﺻﺎﺭﺕ ﺇﺫﻥ ﻭﺻﻴﺔ ﺟﺎﻣﻌﺔ‪ ،‬ﻭﻣﺎ ﺃﻋﻈﻤﻬﺎ ﻣﻦ ﻭﺻﻴﺔ‪:‬‬
‫‪ ‬ﻗﻞ ﺁﻣﻨﺖ ﺑﺎﷲ ﰒ ﺍﺳﺘﻘﻢ ‪ ‬ﻳﻌﲏ‪ :‬ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺘﻌﻈﻴﻢ ﺃﻣﺮ ﺍﻹﻗﺎﻣﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻻﺯﺩﻳﺎﺩ ﻣﻦ ﺧﻼﻝ ﺍﻹﳝﺎﻥ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺃﺭﺃﻳﺖ ﺇﺫﺍ ﺻﻠﻴﺖ ﺍﳌﻜﺘﻮﺑﺎﺕ ﻭﺻﻤﺖ ﺭﻣﻀﺎﻥ‬
‫ﻭﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪  :-‬ﺃﻥ ﺭﺟﻼ ﺳﺄﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻘﺎﻝ‪ :‬ﺃﺭﺃﻳﺖ ﺇﺫﺍ‬
‫ﺻﻠﻴﺖ ﺍﳌﻜﺘﻮﺑﺎﺕ‪ ،‬ﻭﺻﻤﺖ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺃﺣﻠﻠﺖ ﺍﳊﻼﻝ‪ ،‬ﻭﺣﺮﻣﺖ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﱂ ﺃﺯﺩ ﻋﻠﻰ ﺫﻟﻚ ﺷﻴﺌﺎ‪ ،‬ﺃﺃﺩﺧﻞ‬
‫ﺍﳉﻨﺔ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ‪ ‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ .‬ﻭﻣﻌﲎ ﺣﺮﻣﺖ ﺍﳊﺮﺍﻡ ﺍﺟﺘﻨﺒﺘﻪ‪ ،‬ﻭﻣﻌﲎ ﺃﺣﻠﻠﺖ ﺍﳊﻼﻝ ﻓﻌﻠﺘﻪ ﻣﻌﺘﻘﺪﺍ ﺣﻠﻪ‪.‬‬
‫ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ ‬ﻭﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﻮﻭﻳﺔ‪ ،‬ﻗﺎﻝ ‪  ‬ﺃﻥ‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﺭﺃﻳﺖ ﺇﺫﺍ ﺻﻠﻴﺖ ﺍﳌﻜﺘﻮﺑﺎﺕ‪ ،‬ﻭﺻﻤﺖ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺃﺣﻠﻠﺖ ﺍﳊﻼﻝ‪،‬‬ ‫‪‬‬ ‫ﺭﺟﻼ ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻭﺣﺮﻣﺖ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﱂ ﺃﺯﺩ ﻋﻠﻰ ﺫﻟﻚ ﺷﻴﺌﺎ‪ ،‬ﺃﺃﺩﺧﻞ ﺍﳉﻨﺔ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ‪. ‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻫﻲ‪ :‬ﻋﺒﺎﺩﺓ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ‪ ،‬ﻭﺇﺣﻼﻝ ﺍﳊﻼﻝ ﻭﲢﺮﱘ ﺍﳊﺮﺍﻡ‪.‬‬
‫‪‬‬ ‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺭﻭﺍﻳﺎﺕ ﺃﺧﺮ ﻗﺪ ﺗﻜﻮﻥ ﻫﻲ ﺃﺻﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪  :‬ﺃﻥ ﺭﺟﻼ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﱯ‬
‫ﻓﺴﺄﻟﻪ ﻋﻦ ﺃﻣﻮﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ ﻟﻠﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :-‬ﺃﺗﺎﻧﺎ ﺭﺳﻮﻟﻚ ﻳﺰﻋﻢ ﺃﻧﻚ ﺗﺰﻋﻢ ﺃﻥ‬
‫ﺍﷲ ﺃﺭﺳﻠﻚ‪ ،‬ﺁﷲ ﺃﺭﺳﻠﻚ؟ ﻗﺎﻝ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :-‬ﻧﻌﻢ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺃﺗﺎﻧﺎ ﺭﺳﻮﻟﻚ ﻳﺰﻋﻢ ﺃﻧﻚ ﺗﺰﻋﻢ‬
‫ﺃﻥ ﺍﷲ ﺍﻓﺘﺮﺽ ﻋﻠﻴﻨﺎ ﲬﺲ ﺻﻠﻮﺍﺕ… ‪ ‬ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﰲ ﺁﺧﺮﻩ‪  :‬ﻗﺎﻝ ﺍﻟﺮﺟﻞ ﻟﻠﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :-‬ﻭﺍﻟﺬﻱ ﺑﻌﺜﻚ ﺑﺎﳊﻖ ﻻ ﺃﺯﻳﺪ ﻋﻠﻰ ﻫﺬﺍ ﺷﻴﺌﺎ‪.‬‬
‫ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :-‬ﺩﺧﻞ ﺍﳉﻨﺔ ﺇﻥ ﺻﺪﻕ ‪ ‬ﻭﰲ ﺭﻭﺍﻳﺔ‪  :‬ﻣﻦ ﺳﺮﻩ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺭﺟﻞ ﻣﻦ‬
‫ﰲ ﺫﻛﺮ ﺍﻟﻔﺮﺍﺋﺾ‪ :‬ﺍﻟﺼﻼﺓ‬ ‫‪‬‬ ‫ﻭﻫﻨﺎﻙ ﺭﻭﺍﻳﺎﺕ ﺃﺧﺮ ﰲ ﳎﻲﺀ ﺃﻋﺮﺍﰊ ﻟﻠﻨﱯ‬ ‫‪‬‬ ‫ﺃﻫﻞ ﺍﳉﻨﺔ ﻓﻠﻴﻨﻈﺮ ﺇﱃ ﻫﺬﺍ‬
‫ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﳊﺞ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻓﻌﻞ ﻫﺬﻩ ﺍﻟﻮﺍﺟﺒﺎﺕ ﳑﺘﺜﻼ ﻣﺘﻘﺮﺑﺎ ‪‬ﺎ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﺼﻠﻰ‬
‫ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻜﺘﻮﺑﺔ ﻣﻄﻴﻌﺎ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﺻﺎﻡ ﻭﺯﻛﻰ ﻣﻄﻴﻌﺎ ﷲ‪ ،‬ﻭﺣﺞ ﻣﻄﻴﻌﺎ ﷲ‪ ،‬ﻭﺃﺣﻞ ﺍﳊﻼﻝ ﻣﻄﻴﻌﺎ‬
‫ﷲ‪ ،‬ﻭﺣﺮﻡ ﺍﳊﺮﺍﻡ ﻣﻄﻴﻌﺎ ﷲ‪ ،‬ﺃﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ‪.‬‬
‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﻣﺘﻌﺪﺩﺓ ﰲ ﺫﻟﻚ‪ :‬ﺑﻌﻀﻬﺎ ﻳﺮﺗﺐ ﺛﻮﺍﺏ ﺍﳉﻨﺔ ﻋﻠﻰ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻳﺮﺗﺐ ﺛﻮﺍﺏ‬
‫ﺍﳉﻨﺔ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻳﺮﺗﺐ ﺛﻮﺍﺏ ﺍﳉﻨﺔ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﰲ ﺃﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ ﻭﺭﻭﺍﻳﺎﺕ ﻣﺘﻌﺪﺩﺓ‪.‬‬
‫ﺍﳊﺎﺻﻞ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﻓﻴﻬﺎ ﺗﺮﺗﻴﺐ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ‪-‬ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ‬
‫ﺃ‪‬ﺎ ﺇﺫﺍ ﻓﻌﻠﺖ ﻣﻊ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﻭﺍﻧﺘﻔﺎﺀ ﺍﳌﻮﺍﻧﻊ‪ ،‬ﺃﻭ ﺇﺫﺍ ﻓﻌﻠﺖ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻣﻊ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﺘﻮﺣﻴﺪ‪ .‬ﻓﻬﺬﺍﻥ‬
‫ﺍﺣﺘﻤﺎﻻﻥ ‪-‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻚ‪ -‬ﺍﻷﻭﻝ‪ :‬ﺃ‪‬ﺎ ﻣﻊ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻧﺘﻔﺎﺀ ﺍﳌﻮﺍﻧﻊ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻣﻊ ﺍﻹﺗﻴﺎﻥ‬
‫ﺑﺎﻟﺘﻮﺣﻴﺪ؛ ﻷﻧﻪ ﺑﻪ ﺗﺼﺢ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺗﻘﺒﻞ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻳﺼﺢ ﺍﻟﺼﻴﺎﻡ… ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪" :-‬ﻧﻌﻢ" ﺃﻭ ‪ ‬ﺩﺧﻞ ﺍﳉﻨﺔ ﺇﻥ ﺻﺪﻕ ‪ ‬ﺃﻥ ﺩﺧﻮﻝ ﺍﳉﻨﺔ‬
‫ﻣﺘﻨﻮﻉ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻈﺎﻫﺮ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻷﺩﻟﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻤﺎ ﺟﺎﺀﺕ ﺍﻟﻨﺼﻮﺹ ﰲ ﺗﺮﺗﺐ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻋﻠﻰ ﺑﻌﺾ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺍﻷﻋﻤﺎﻝ ﻓﻬﻮ ﺣﻖ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺃﺗﻰ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﻋﻤﻞ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ‪-‬ﺑﺄﻱ ﻋﻤﻞ‪ -‬ﻓﺈﻧﻪ ﻣﻮﻋﻮﺩ‬
‫‪.       ‬‬ ‫‪‬‬ ‫ﺑﺎﳉﻨﺔ‪ ،‬ﻭﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻋﺪﻩ‪:‬‬
‫ﻭﺩﺧﻮﻝ ﺍﳉﻨﺔ ﰲ ﺍﻟﻨﺼﻮﺹ‪ :‬ﺗﺎﺭﺓ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺪﺧﻮﻝ ﺍﻷﻭ‪‬ﱄ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺪﺧﻮﻝ ﺍﳌﺂﱄ‪ ،‬ﻭﻫﺬﺍ ﰲ‬
‫ﺍﻹﺛﺒﺎﺕ‪ ،‬ﻳﻌﲏ‪ :‬ﺇﺫﺍ ﻗﻴﻞ ﺩﺧﻞ ﺍﳉﻨﺔ ﻓﻘﺪ ﻳﺮﺍﺩ ﺑﺎﻟﻨﺺ ﺃﻧﻪ ﻳﺪﺧﻠﻬﺎ ﺃﻭﻻ ‪-‬ﻳﻌﲏ‪ :‬ﻣﻊ ﻣﻦ ﻳﺪﺧﻠﻬﺎ ﺃﻭﻻ‪ -‬ﻭﻻ‬
‫ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﻋﺬﺍﺏ ﻗﺒﻞ ﺫﻟﻚ ﻓﻴﻐﻔﺮ ﻟﻪ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﺃﻭ ﻳﻜﻔﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻨﻪ ﺧﻄﺎﻳﺎﻩ…‬
‫ﺇﱃ ﺁﺧﺮ ﺫﻟﻚ‪.‬‬
‫ﺃﻭ ﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ﺑـ "ﺩﺧﻞ ﺍﳉﻨﺔ" ﺃﻥ ﺍﻟﺪﺧﻮﻝ ﻣﺂﱄ‪ ،‬ﲟﻌﲎ‪ :‬ﺃﻧﻪ ﺳﻴﺌﻮﻝ ﺇﱃ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻛﻘﻮﻟﻪ ‪-‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺩﺧﻞ ﺍﳉﻨﺔ ‪  ‬ﻣﻦ ﻛﺎﻥ ﺁﺧﺮ ﻛﻼﻣﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺩﺧﻞ‬
‫ﺍﳉﻨﺔ ‪  ‬ﻣﻦ ﺻﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻜﺘﻮﺑﺎﺕ ﻛﺎﻥ ﻟﻪ ﻋﻨﺪ ﺍﷲ ﻋﻬﺪ ﺃﻥ ﻳﺪﺧﻠﻪ ﺍﳉﻨﺔ ‪  ‬ﻳﺪﻋﻰ ﺍﻟﺼﺎﺋﻤﻮﻥ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺑﺎﺏ ﺍﻟﺮﻳﺎﻥ ‪. ‬‬
‫ﻭﻫﻜﺬﺍ ﰲ ﺃﺣﺎﺩﻳﺚ ‪-‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻚ‪ -‬ﻣﺘﻨﻮﻋﺔ؛ ﻓﺈﺫﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻓﻴﻬﺎ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺑﺎﻹﺛﺒﺎﺕ‪:‬‬
‫ﺗﺎﺭﺓ ﻳﺮﺍﺩ ﻣﻨﻬﺎ ﺍﻟﺪﺧﻮﻝ ﺍﻷﻭﱄ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﺮﺍﺩ ﻣﻨﻬﺎ ﺍﻟﺪﺧﻮﻝ ﺍﳌﺂﱄ‪ ،‬ﻭﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻔﻲ‪ ،‬ﻓﺈﺫﺍ ﻧﻔﻲ ﺩﺧﻮﻝ‬
‫ﺍﳉﻨﺔ ﻋﻦ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻳﺮﺍﺩ ﺑﻪ ﻧﻔﻲ ﺍﻟﺪﺧﻮﻝ ﺍﻷﻭﱄ‪ ،‬ﺃﻭ ﻧﻔﻲ ﺍﻟﺪﺧﻮﻝ ﺍﳌﺂﱄ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻨﻔﻰ ﻋﻨﻪ‬
‫ﺍﻟﺪﺧﻮﻝ ﺍﻷﻭﱄ ﻫﻢ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻳﻦ ﳍﻢ ﺫﻧﻮﺏ ﻳﻄﻬﺮﻭﻥ ﻣﻨﻬﺎ ﺇﻥ ﱂ ﻳﻐﻔﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﳍﻢ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻳﻨﻔﻰ ﻋﻨﻬﻢ ﺍﻟﺪﺧﻮﻝ ﺍﳌﺂﱄ ‪-‬ﻳﻌﲏ‪ :‬ﻻ ﻳﺪﺧﻠﻮ‪‬ﺎ ﺃﻭﻻ ﻭﻻ ﻣﺂﻻ‪ ،‬ﻻ ﻳﺆﻭﻟﻮﻥ ﺇﱃ ﺍﳉﻨﺔ ﺃﺻﻼ‪-‬‬
‫ﻻ‬ ‫‪ ‬‬ ‫ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻗﺘﺎﺕ‬ ‫‪‬‬ ‫ﻓﻬﺆﻻﺀ ﻫﻢ ﺃﻫﻞ ﺍﻟﻜﻔﺮ ﰲ ﺍﻷﻭﻝ‪ :‬ﻣﺜﻼ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻗﺎﻃﻊ ﺭﺣﻢ ‪  ‬ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﳕﺎﻡ ‪ ‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪.‬‬
‫ﻓﻬﺬﻩ ﻓﻴﻬﺎ ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ‪ ،‬ﻫﻞ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻻ ﻳﺪﺧﻠﻬﺎ ﺃﺑﺪﺍ؟ ﻻ‪ ،‬ﻻ ﻳﺪﺧﻠﻬﺎ ﺃﻭﻻ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ‬
‫ﻧﻔﻲ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺍﻟﺪﺧﻮﻝ ﺍﳌﺂﱄ‪ ،‬ﻳﻌﲏ‪ :‬ﺃ‪‬ﻢ ﻻ ﻳﺌﻮﻟﻮﻥ ﺇﱃ ﺍﳉﻨﺔ ﺃﺻﻼ ﺑﻞ ﻣﺄﻭﺍﻫﻢ ﺍﻟﻨﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ‪،‬‬
‫‪           ‬ﻭﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ‪-‬‬ ‫‪‬‬ ‫ﻛﻘﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.              ‬‬ ‫‪‬‬ ‫ﺟﻞ ﻭﻋﻼ‪:-‬‬

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‫ﺇﺫﻥ ﻓﺘﺤﺼﻞ ﻟﻨﺎ ﻛﻘﺎﻋﺪﺓ ﻋﺎﻣﺔ ﻣﻦ ﻗﻮﺍﻋﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻓﻬﻢ ﺁﻳﺎﺕ ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﻮﻋﻴﺪ‪ :‬ﺃﻥ ﺍﻵﻳﺔ ﺃﻭ‬
‫ﺍﳊﺪﻳﺚ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﺇﺛﺒﺎﺕ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻋﻠﻰ ﻓﻌﻞ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﻓﺈﻥ ﻫﺬﺍ ﺍﻹﺛﺒﺎﺕ ﻳﻨﻘﺴﻢ ﺇﱃ‪ :‬ﺩﺧﻮﻝ ﺃﻭﱄ‪،‬‬
‫ﲟﻌﲎ‪ :‬ﺃﻧﻪ ﻳﻐﻔﺮ ﻟﻪ ﻓﻼ ﻳﺆﺍﺧﺬ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﳊﺴﺎﺏ‪ ،‬ﺃﻭ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺧﻔﻒ ﻋﻨﻪ ﻓﻴﺪﺧﻠﻬﺎ‬
‫ﺃﻭﻻ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﺧﻮﻝ ﺍﳌﺂﱄ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﺧﻮﻝ ﺍﳌﺂﱄ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻋﻜﺴﻬﺎ ﺃﻧﻪ ﻻ ﻳﺪﺧﻠﻬﺎ ﺃﻭﻻ‪ ،‬ﺃﻭ ﻻ ﻳﺪﺧﻠﻬﺎ ﺃﻭﻻ ﻭﻣﺂﻻ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ‬
‫ﺍﳌﻬﻤﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﺧﺎﻟﻔﻮﺍ ‪‬ﺎ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ … ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭﺕ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺫﻛﺮ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﻫﺬﻩ ﺷﻴﺌﺎ‪ ،‬ﻭﱂ‬
‫ﻳﺬﻛﺮ ﰲ ﺫﻟﻚ ﺃﻧﻪ ﻓﻌﻞ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻻ ﺃﻧﻪ ﺃﺗﻰ ﺑﺎﳊﺞ‪ ،‬ﻭﻣﻦ ﺗﺮﻙ ﺍﻟﺰﻛﺎﺓ ﻓﻬﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﻣﻦ ﺗﺮﻙ ﺍﳊﺞ‬
‫ﻓﻬﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻋﻴﺪ… ﻭﻫﻜﺬﺍ‪.‬‬
‫ﳏﻤﻮﻝ ﻋﻠﻰ ﺃﺣﺪ‬ ‫‪‬‬ ‫ﻭﱂ ﺃﺯﺩ ﻋﻠﻰ ﺫﻟﻚ ﺷﻴﺌﺎ‪ ،‬ﺃﺃﺩﺧﻞ ﺍﳉﻨﺔ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‬ ‫‪‬‬ ‫ﻓﺈﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﻘﻮﻟﻪ‪:‬‬
‫ﺗﻮﺟﻴﻬﲔ‪:‬‬
‫ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﻓﻌﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﱵ ﺃﻭﺟﺐ ﺍﷲ ‪-‬ﺟﻞ‬ ‫‪‬‬ ‫ﱂ ﺃﺯﺩ ﻋﻠﻰ ﺫﻟﻚ ﺷﻴﺌﺎ‬ ‫‪‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﻋﻼ‪ -‬ﻓﺘﺪﺧﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ﰲ ﻗﻮﻟﻪ‪" :‬ﺣﺮﻣﺖ ﺍﳊﺮﺍﻡ"؛ ﻷﻥ ﺗﺮﻙ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺣﺮﺍﻡ‪ ،‬ﻓﻬﻮ ﺇﺫﺍ ﺣﺮﻡ ﺗﺮﻙ‬
‫ﺍﶈﺮﻣﺎﺕ‪ ،‬ﻣﻌﻨﺎﻩ‪ :‬ﺃﻧﻪ ﻓﻌﻠﻬﺎ‪.‬‬
‫ﻭﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﻔﻬﻢ ﻣﻊ ﻏﲑﻩ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻘﺎﻋﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻧﺼﻮﺹ ﺍﻟﻮﻋﺪ‬
‫ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﺃﻧﻨﺎ ﻻ ﻧﻔﻬﻢ ﻧﺼﺎ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻮﻋﺪ ﺃﻭ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻮﻋﻴﺪ ﻋﻠﻰ ﺣﺪﺗﻪ‪ ،‬ﺑﻞ ﻧﻀﻤﻪ ﺇﱃ ﺃﺷﺒﺎﻫﻪ‬
‫ﻓﻴﺘﻀﺢ ﺍﳌﻘﺎﻡ‪ ،‬ﻓﻴﻜﻮﻥ ﺇﺫﻥ ﺩﺧﻮﻟﻪ ﺍﳉﻨﺔ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻧﺘﻔﺎﺀ ﺍﳌﻮﺍﻧﻊ‪.‬‬
‫ﺃﻭ ﻳﻘﺎﻝ‪ :‬ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻫﻨﺎ ﻣﻊ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﺩﺧﻮﻻ ﻣﺂﻟﻴﺎ‪ ،‬ﻭﺇﺫﺍ ﺃﰎ ﻓﺈﻧﻪ ﻳﺪﺧﻞ ﺩﺧﻮﻻ ﺃﻭﻟﻴﺎ‪،‬‬
‫ﻭﻻ ﺑﺪ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻨﺤﻮ ﻓﺈﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ؛ ﻷﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﻭﻋﺪﻩ ﺑﺬﻟﻚ‬
‫ﻭﺑﻠﻐﻪ ﺭﺳﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﻮﻟﻪ‪  :‬ﺇﺫﺍ ﺻﻠﻴﺖ ﺍﳌﻜﺘﻮﺑﺎﺕ ‪ ‬ﺗﺪﻝ ﻋﻠﻰ ﺗﻌﻠﻖ ﺫﻟﻚ ﺑﺎﻟﺼﻠﻮﺍﺕ‬
‫ﺍﳋﻤﺲ‪ ،‬ﻭﻫﺬﺍ ﳜﺮﺝ ﺍﻟﻨﻮﺍﻓﻞ‪.‬‬

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‫ﺗﻌﻠﻘﻪ ﺑﺎﻟﺸﻬﺮ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﻫﺬﺍ ﳜﺮﺝ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﻭﻗﻮﻟﻪ‪  :‬ﻭﺃﺣﻠﻠﺖ‬ ‫‪‬‬ ‫ﻛﺬﻟﻚ ﻗﻮﻟﻪ‪  :‬ﺻﻤﺖ ﺭﻣﻀﺎﻥ‬
‫ﻫﺬﺍ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻗﻮﻟﲔ‪ :‬ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻟﻨﻮﻭﻱ ﰲ ﺁﺧﺮ ﺫﻛﺮﻩ‬ ‫‪‬‬ ‫ﺍﳊﻼﻝ‬
‫ﻟﻠﺤﺪﻳﺚ ﺣﻴﺚ ﻗﺎﻝ‪" :‬ﻭﻣﻌﲎ ﺃﺣﻠﻠﺖ ﺍﳊﻼﻝ‪ :‬ﻓﻌﻠﺘﻪ ﻣﻌﺘﻘﺪﺍ ﺣﻠﻪ" ﻓﻬﺬﺍ ﻭﺟﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ؛ ﻷﻥ ﻣﻌﲎ‬
‫ﺃﺣﻠﻠﺖ ﺍﳊﻼﻝ ﺃﻧﻪ ﺍﻋﺘﻘﺪ ﻭﻓﻌﻞ‪.‬‬
‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﺍﻋﺘﻘﺪ ﻭﱂ ﻳﻔﻌﻞ‪ ،‬ﻓﻤﻌﲎ ﻗﻮﻟﻪ‪  :‬ﺃﺣﻠﻠﺖ ﺍﳊﻼﻝ ‪ ‬ﻳﻌﲏ‪ :‬ﺍﻋﺘﻘﺪﺕ ﺣﻞ ﻛﻞ ﻣﺎ ﺃﺣﻠﻪ‬
‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻟﻴﺲ ﰲ ﻧﻔﺴﻲ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻣﺎ ﺃﺣﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﻫﺬﺍ ﺃﺣﺪ ﺍﳌﻌﻨﻴﲔ‪.‬‬
‫ﻭﺍﳌﻌﲎ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻟﻨﻮﻭﻱ‪ :‬ﺃﻥ ﺇﺣﻼﻝ ﺍﳊﻼﻝ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻔﻌﻞ‪ ،‬ﺃﻭ ﺃﻥ ﺗﻌﻤﻞ‪ ،‬ﺃﻭ ﺃﻥ ﺗﺄﰐ‬
‫ﺍﳊﻼﻝ ﺍﻟﺬﻱ ﺃﺣﻠﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻚ‪ ،‬ﻭﺃﻻ ﺗﺴﺘﻨﻜﻒ ﻋﻨﻪ ‪-‬ﲟﻌﲎ‪ :‬ﺃﻥ ﻣﻦ ﺣﺮﻡ ﻋﻠﻰ ﻧﻔﺴﻪ ﺷﻴﺌﺎ ﻣﻦ‬
‫ﺍﳊﻼﻝ ﻣﻄﻠﻘﺎ ﻓﺈﻧﻪ ﱂ ﳛﻞ ﺍﳊﻼﻝ ﻓﻌﻼ‪-‬؛ ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻟﻴﺲ ﲜﻴﺪ ﻋﻨﺪﻱ؛ ﻷﻥ ﻓﻌﻞ ﻛﻞ ﺣﻼﻝ ﳑﺘﻨﻊ ﻗﺪ ﻻ‬
‫ﻳﺴﺘﻄﻴﻌﻪ ﻛﻞ ﺃﺣﺪ؛ ﻷﻥ ﺍﳊﻼﻝ ‪-‬ﻭﷲ ﺍﳊﻤﺪ‪ -‬ﻛﺜﲑ ﺟﺪﺍ ﻭﺍﳌﺒﺎﺣﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻓﺈﺗﻴﺎﻧﻪ ﻓﻌﻠﻪ ﺑﺎﻋﺘﻘﺎﺩ ﺣﻠﻪ ﻫﺬﺍ‬
‫ﺻﻌﺐ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺴﺎﺋﻞ ﻻ ﻳﻌﻠﻖ ﺑﻜﻞ ﺷﻲﺀ‪ ،‬ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﳑﺎ ﻳﻜﻮﻥ ﰲ ﻏﲑ ﺍﻻﺳﺘﻄﺎﻋﺔ‪.‬‬
‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺃﻥ ﻗﻮﻟﻪ‪" :‬ﺃﺣﻠﻠﺖ ﺍﳊﻼﻝ" ‪-‬ﻳﻌﲏ‪ :‬ﺍﻋﺘﻘﺪﺕ ﺣﻠﻪ‪ -‬ﻓﻠﻢ ﻳﺄﺕ ﰲ ﻧﻔﺴﻲ‬
‫ﺭﻳﺐ ﻣﻦ ﺃﻥ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻓﻬﻮ ﺣﻼﻝ‪ ،‬ﻓﻬﺬﺍ ﻇﺎﻫﺮ ﻃﻴﺐ ‪-‬ﻳﻌﲏ‪ :‬ﻇﺎﻫﺮ ﻣﻦ ﺍﳊﺪﻳﺚ ﺣﺴﻦ‪ -‬ﻭﻫﻮ‬
‫ﺃﻭﱃ؛ ﻷﻧﻪ ﻻ ﻳﻠﺰﻡ ﻋﻨﻪ ﻟﻮﺍﺯﻡ ﻏﲑ ﺟﻴﺪﺓ‪.‬‬
‫ﺃﻣﺎ ﻗﻮﻝ ﺍﻟﺮﺟﻞ‪  :‬ﺣﺮﻣﺖ ﺍﳊﺮﺍﻡ ﻭﱂ ﺃﺯﺩ ﻋﻠﻰ ﺫﻟﻚ ﺷﻴﺌﺎ ﺃﺃﺩﺧﻞ ﺍﳉﻨﺔ ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ‪ ‬ﻓﺘﺤﺮﱘ ﺍﳊﺮﺍﻡ‬
‫ﻳﺸﻤﻞ ﺍﳌﺮﺗﺒﺘﲔ‪ :‬ﻳﺸﻤﻞ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﺘﺮﻙ‪ :‬ﻓﺘﺤﺮﱘ ﺍﳊﺮﺍﻡ ﺃﻥ ﺗﻌﺘﻘﺪ ﺣﺮﻣﺘﻪ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺗﻔﻌﻞ ﻣﺎ ﺍﻋﺘﻘﺪﺗﻪ ﻣﻦ‬
‫ﺗﺮﻙ ﺍﶈﺮﻣﺎﺕ‪ .‬ﻓﻤﻦ ﺍﻋﺘﻘﺪ ﺣﺮﻣﺔ ﺍﳊﺮﺍﻡ ﻭﻓﻌﻞ ﻓﻬﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻋﻴﺪ ‪-‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺼﻴﺎﻥ‪ ،-‬ﻭﺃﻣﺎ ﻣﻦ‬
‫ﱂ ﻳﻌﺘﻘﺪ ﺣﺮﻣﺔ ﺍﳊﺮﺍﻡ ﻓﻬﻮ ﻛﺎﻓﺮ ؛ ﻷﻧﻪ ﻣﺎ ﺻﺪﻕ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺧﱪﻩ‪ ،‬ﺃﻭ ﻷﻧﻪ ﺍﻋﺘﻘﺪ ﻏﲑ ﻣﺎ ﺃﻣﺮ ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺎﻋﺘﻘﺎﺩﻩ‪.‬‬
‫ﻓﺈﻥ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺘﺤﺮﱘ ﺍﶈﺮﻣﺎﺕ ﻓﺮﺽ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﻋﻘﻴﺪﺓ ﻻ ﺑﺪ ﻣﻨﻬﺎ؛ ﻷﻥ ﻣﻌﻨﺎﻩ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺄﻣﺮ ﺍﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﺃﻣﺮ ﺭﺳﻮﻟﻪ ‪ ‬ﻭﺍﻟﻨﻬﻲ ‪‬ﻲ ﺍﷲ ﻭ‪‬ﻲ ﺭﺳﻮﻝ ﺍﷲ ‪. ‬‬

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‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﻄﻬﻮﺭ ﺷﻄﺮ ﺍﻹﳝﺎﻥ‬

‫ﺍﻟﻄﻬﻮﺭ ﺷﻄﺮ ﺍﻹﳝﺎﻥ‪،‬‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬ ‫‪‬‬ ‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ‬ ‫‪‬‬ ‫ﻭﻋﻦ ﺃﰊ ﻣﺎﻟﻚ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺎﺻﻢ ﺍﻷﺷﻌﺮﻱ‬
‫ﻭﺍﳊﻤﺪ ﷲ ﲤﻸ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻭﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺍﳊﻤﺪ ﷲ ﲤﻶﻥ ﺃﻭ ﲤﻸ ﻣﺎ ﺑﲔ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻧﻮﺭ‪،‬‬
‫ﻭﺍﻟﺼﺪﻗﺔ ﺑﺮﻫﺎﻥ‪ ،‬ﻭﺍﻟﺼﱪ ﺿﻴﺎﺀ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﺣﺠﺔ ﻟﻚ ﺃﻭ ﻋﻠﻴﻚ‪ ،‬ﻛﻞ ﺍﻟﻨﺎﺱ ﻳﻐﺪﻭ‪ ،‬ﻓﺒﺎﺋﻊ ﻧﻔﺴﻪ ﻓﻤﻌﺘﻘﻬﺎ ﺃﻭ‬
‫ﻣﻮﺑﻘﻬﺎ ‪ ‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪-‬ﻭﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ -‬ﺣﺪﻳﺚ ﻋﻈﻴﻢ ﺟﺪﺍ‪ ،‬ﻭﺃﻟﻔﺎﻇﻪ ﺟﻮﺍﻣﻊ ﻛﻠﻢ ﻟﻠﻤﺼﻄﻔﻰ‬
‫‪ ‬ﻭﻫﻮ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ‪‬ﺰ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺗﺪﺧﻞ ﺍﻟﻘﻠﺐ ﺑﻼ ﺍﺳﺘﺌﺬﺍﻥ ‪-‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻓﻴﻪ ﻣﺎ ﻳﺮﻗﻖ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﳛﻤﻞ‬
‫ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﺑﺘﺄﺛﲑﻩ ﻋﻠﻰ ﻛﻞ ﻧﻔﺲ‪ -‬ﻭﺃﻟﻔﺎﻇﻪ ﺗﺪﻝ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﻘﺪ ﻗﺎﻝ ‪ ‬ﻓﻴﻪ‪  :‬ﺍﻟﻄﻬﻮﺭ ﺷﻄﺮ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﲤﻸ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻭﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺍﳊﻤﺪ ﷲ ﲤﻶﻥ ﺃﻭ‬
‫ﻗﺎﻝ ﲤﻸ ﻣﺎ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻧﻮﺭ‪ ،‬ﻭﺍﻟﺼﺪﻗﺔ ﺑﺮﻫﺎﻥ‪ ،‬ﻭﺍﻟﺼﱪ ﺿﻴﺎﺀ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﺣﺠﺔ ﻟﻚ ﺃﻭ‬
‫ﻋﻠﻴﻚ‪ ،‬ﻛﻞ ﺍﻟﻨﺎﺱ ﻳﻐﺪﻭ ﻓﺒﺎﺋﻊ ﻧﻔﺴﻪ ﻓﻤﻌﺘﻘﻬﺎ ﺃﻭ ﻣﻮﺑﻘﻬﺎ ‪. ‬‬
‫ﻭﻫﺬﻩ ﺃﻟﻔﺎﻅ ﻋﻈﻴﻤﺔ ﻟﻠﻐﺎﻳﺔ‪ ،‬ﻭﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺃﺣﻜﺎﻡ ﻛﺜﲑﺓ ﻭﻭﺻﺎﻳﺎ ﻋﻈﻴﻤﺔ ﺩﺧﻠﺖ ﰲ ﺃﺑﻮﺍﺏ ﻛﺜﲑﺓ ﻣﻦ‬
‫ﺍﻟﻄﻬﻮﺭ ﺍﳌﻘﺼﻮﺩ ﺑﻪ‬ ‫‪‬‬ ‫ﺍﻟﻄﹸﻬﻮﺭ ﺷﻄﺮ ﺍﻹﳝﺎﻥ‬ ‫‪‬‬ ‫ﺃﺑﻮﺍﺏ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻘﻮﻟﻪ ﰲ ﺃﻭﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺍﻟﺘﻄﻬﺮ؛ ﻓﺈﻥ ﺻﻴﻐﺔ ﻓﻌﻮﻝ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ﺍﻟﻔﻌﻞ ‪-‬ﻳﻌﲏ‪ :‬ﻣﺎ ﻳﻔﻌﻞ‪ -‬ﻓﺎﻟﻄﻬﻮﺭ ﻫﻮ ﺍﻟﺘﻄﻬﺮ ﻛﻤﺎ ﺃﻥ‬
‫ﺍﻟﻔﻄﻮﺭ ﻫﻮ ﻓﻌﻞ ﺍﻹﻓﻄﺎﺭ‪ ،‬ﻭﺍﻟﺴﺤﻮﺭ ﻫﻮ ﺍﻟﻔﻌﻞ ﻧﻔﺴﻪ… ﻭﻫﻜﺬﺍ‪.‬‬
‫ﲞﻼﻑ ﺍﻟﻄﹶﻬﻮﺭ ‪-‬ﺑﺎﻟﻔﺘﺢ‪ :-‬ﻓﺈﻧﻪ ﻣﺎ ﻳﺘﻄﻬﺮ ﺑﻪ ‪-‬ﻳﻌﲏ‪ :‬ﺍﳌﺎﺀ ﻳﺴﻤﻰ ﻃﻬﻮﺭ‪ ،-‬ﻭﺃﻛﻠﺔ ﺍﻟﺴﺤﺮ ﺗﺴﻤﻰ‬
‫ﺳ‪‬ﺤﻮﺭ ‪-‬ﺑﺎﻟﻔﺘﺢ‪ ، -‬ﻭﺍﻟﻔﻄﻮﺭ ﻳﺴﻤﻰ ﻓﹶﻄﻮﺭ ‪-‬ﺑﺎﻟﻔﺘﺢ‪ -‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺍﻟﺬﻱ ﻳﺆﻛﻞ‪ ،‬ﺃﻣﺎ ﺍﻟﻔﻌﻞ ﻧﻔﺴﻪ ﻓﻬﻮ‬
‫ﻃﻬﻮﺭ ﻟﻠﻄﻬﺎﺭﺓ‪ ،‬ﻭﺳﺤﻮﺭ ﻟﻠﺘﺴﺤﺮ ﻭﻫﻜﺬﺍ‪ ،‬ﻓﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻫﻨﺎ‪ :‬ﺍﻟﻄﹸﻬﻮﺭ ﻳﻌﲏ‪ :‬ﺍﻟﺘﻄﻬﺮ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬

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‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻄﻬﻮﺭ ﻫﻨﺎ‪ :‬ﺍﻟﺘﻄﻬﺮ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﺃﻭ ﳑﺎ ﻳﻨﺠﺲ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ ﻭﺍﳉﻮﺍﺭﺡ‬
‫ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭﻓﻌﻞ ﺍﶈﺮﻣﺎﺕ ﻭﺗﺮﻙ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ .‬ﻭﻫﺬﺍ ﺃﺧﺬﻭﻩ ﻣﻦ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫‪    ‬ﻋﻠﻰ ﺃﺣﺪ ﺗﻔﺴﲑﻳﻦ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻄﻬﲑ ﻫﻨﺎ ﻓﺴﺮ ﺑﺄﻥ ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺍﻟﺘﻄﻬﲑ ﻣﻦ ﺍﻟﺸﺮﻙ‬ ‫‪‬‬ ‫‪:‬‬
‫ﻭﺍﻟﻨﺠﺎﺳﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ‪.‬‬
‫ﺑﺎﻻﻣﺘﻨﺎﻉ ﻋﻦ ﻓﻌﻞ ﺍﻟﻔﺎﺣﺸﺔ‪،‬‬ ‫‪     ‬‬ ‫ﻭﻓﺴﺮ ﺃﻳﻀﺎ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻟﻪ ﻣﺄﺧﺬﻩ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻇﺎﻫﺮ ﺩﻟﻴﻠﻪ ﻣﻦ ﺃﻥ ﺍﻟﻄﻬﺎﺭﺓ ﻫﻨﺎ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ‪ :‬ﻃﻬﺎﺭﺓ ﺍﻟﻘﻠﺐ‪،‬‬
‫ﻭﻃﻬﺎﺭﺓ ﺍﳉﻮﺍﺭﺡ ﻭﺍﻟﻠﺴﺎﻥ ﻣﻦ ﺍﶈﺮﻣﺎﺕ‪ ،‬ﺃﻭ ﻣﻦ ﺗﺮﻙ ﺍﻟﻮﺍﺟﺒﺎﺕ‪.‬‬
‫ﻭﻛﻮ‪‬ﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﺷﻄﺮ ﺍﻹﳝﺎﻥ؛ ﻷﻥ ﺍﻟﻄﻬﺎﺭﺓ ﺗﺮﻙ ﻭﺍﻹﳝﺎﻥ ﻗﺴﻤﺎﻥ‪ :‬ﻓﻌﻞ ﻭﺗﺮﻙ‪ ،‬ﻓﺼﺎﺭﺕ‬
‫ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﳌﻌﲎ ﻫﺬﺍ ﺷﻄﺮ ﺍﻹﳝﺎﻥ ‪-‬ﻳﻌﲏ‪ :‬ﻧﺼﻔﻪ‪-‬؛ ﻷﻧﻪ ﺇﻣﺎ ﺃﻥ ﺗﺘﺮﻙ ﺃﻭ ﺗﻔﻌﻞ‪ ،‬ﻓﺈﺫﺍ ﻃﻬﺮﺕ ﻧﻔﺴﻚ‬
‫ﻭﺟﻮﺍﺭﺣﻚ ‪-‬ﻳﻌﲏ‪ :‬ﺟﻌﻠﺘﻬﺎ ﻃﺎﻫﺮﺓ ﳑﺎ ﺣﺮﻡ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻠﺴﺎﻥ ﻭﺍﳉﻮﺍﺭﺡ‪ -‬ﻓﻘﺪ ﺃﺗﻴﺖ‬
‫ﲟﺎ ﻫﻮ ﻧﺼﻒ ﺍﻹﳝﺎﻥ ﻭﻫﻮ ﺍﻟﺘﺮﻙ ﻓﻴﺒﻘﻰ ﺍﻷﻣﺮ‪.‬‬
‫ﻭﻫﻨﺎ ﻧﻘﻮﻝ‪ :‬ﳌﺎﺫﺍ ﻧﺒﻪ ﻋﻠﻰ ﺍﻟﺘﺮﻙ ﻭﱂ ﻳﻨﺒﻪ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻭﻫﻮ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ؟ ﺍﳉﻮﺍﺏ‪ :‬ﺃﻥ ﺍﻟﺘﺮﻙ‬
‫ﺃﻋﻈﻢ؛ ﻓﺈﻥ ﺗﺮﻙ ﺍﶈﺮﻣﺎﺕ ﺃﻋﻈﻢ ﻣﻦ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﳍﺬﺍ؛ ﲡﺪ ﺃﻥ ﻛﺜﲑﻳﻦ ﻳﺄﺗﻮﻥ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻭﻻ‬
‫ﻳﺼﱪﻭﻥ ﻋﻦ ﺍﶈﺮﻣﺎﺕ ‪-‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺴﻼﻣﺔ‪ ،-‬ﻭﻣﻦ ﻳﺘﺮﻙ ﺍﶈﺮﻣﺎﺕ ﻓﺈﻧﻪ ﻳﺴﻬﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﺄﰐ‬
‫ﺑﺎﻟﻮﺍﺟﺒﺎﺕ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻣﻦ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪-‬ﻳﻌﲏ‪ :‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﺜﺎﱐ‪ :-‬ﺃﻥ ﺍﻟﻄﻬﻮﺭ ﻫﻨﺎ ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﳌﺎﺀ‬
‫ﺃﻭ ﲟﺎ ﻫﻮ ﺑﺪﻝ ﺍﳌﺎﺀ‪ ،‬ﻭﺍﻟﻄﻬﺎﺭﺓ ﺗﻜﻮﻥ‪ :‬ﻃﻬﺎﺭﺓ ﻛﱪﻯ ‪ ،‬ﺃﻭ ﺻﻐﺮﻯ ‪-‬ﻳﻌﲏ‪ :‬ﻏﺴﻞ ﺍﳉﻨﺎﺑﺔ ﺃﻭ ﻏﺴﻞ ﺍﳌﺮﺃﺓ ﻣﻦ‬
‫ﺍﳊﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ‪ ،‬ﺃﻭ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﺼﻐﺮﻯ ﺑﺎﻟﺘﻄﻬﺮ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﻫﻨﺎ ﺟﻌﻠﻬﺎ ﺷﻄﺮ ﺍﻹﳝﺎﻥ؛ ﻷﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫‪       ‬ﻳﻌﲏ‪ :‬ﺻﻼﺗﻜﻢ ‪.‬‬ ‫‪‬‬ ‫ﺟﻌﻞ ﺍﻟﺼﻼﺓ ﺇﳝﺎﻧﺎ ﻓﻘﺎﻝ‪ :‬ﺟﻞ ﻭﻋﻼ‪:‬‬
‫ﺣﲔ ﺗﻮﺟﻬﻮﺍ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﺑﻌﺪ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﻓﻘﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻛﻴﻒ‪ :‬ﺑﺄﻣﺮ ﺍﻟﺬﻳﻦ ﺻﻠﻮﺍ ﺇﱃ ﺑﻴﺖ‬
‫‪    ‬‬ ‫ﺍﳌﻘﺪﺱ‪ ،‬ﻭﱂ ﻳﺪﺭﻛﻮﺍ ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ؟ ﻓﺄﻧﺰﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻗﻮﻟﻪ‪:‬‬

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‫‪ ‬ﻳﻌﲏ‪ :‬ﺻﻼﺗﻜﻢ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻣﻔﺘﺎﺣﻬﺎ ﺍﻟﺘﻄﻬﺮ؛ ﻓﺈ‪‬ﺎ ﻻ ﺗﺼﺢ ﺇﻻ ﺑﺎﻟﻄﻬﺎﺭﺓ‪ ،‬ﻓﻠﻬﺎ ﺷﺮﻭﻁ ﻗﺒﻠﻬﺎ‪،‬‬ ‫‪ ‬‬

‫ﻭﳍﺎ ﻭﺍﺟﺒﺎﺕ ﻭﺃﺭﻛﺎﻥ ﻓﻴﻬﺎ ‪-‬ﻳﻌﲏ‪ :‬ﰲ ﺍﻟﺼﻼﺓ‪ -‬ﻓﻤﺎ ﻗﺒﻠﻬﺎ ﺃﻋﻈﻤﻪ ﰲ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ﺍﻟﻄﻬﺎﺭﺓ؛ ﻓﺼﺎﺭﺕ ﺷﻄﺮﺍ‬
‫‪‬ﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ‪.‬‬
‫ﻓﻴﻜﻮﻥ ﺇﺫﻥ ﻗﻮﻟﻪ‪  :‬ﺍﻟﻄﻬﻮﺭ ﺷﻄﺮ ﺍﻹﳝﺎﻥ ‪ ‬ﻳﻌﲏ‪ :‬ﺍﻟﺘﻄﻬﺮ ﺷﻄﺮ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺼﻼﺓ؛ ﻷﻥ ﺍﻟﺼﻼﺓ‬
‫ﺭﺃﺱ ﺃﻋﻤﺎﻝ ﺍﻹﳝﺎﻥ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺗﻔﺴﲑﺍﺕ ﺃﺧﺮ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ‪-‬ﻳﻌﲏ‪ :‬ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻫﺬﺍ ﺍﺧﺘﻼﻓﺎ ﻛﺜﲑﺍ‪ -‬ﻟﻜﻦ ﻫﺬﺍﻥ ﻗﻮﻻﻥ ﻣﺸﻬﻮﺭﺍﻥ‬
‫ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ‪ ،‬ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻭﺍﳊﻤﺪ ﷲ ﲤﻸ ﺍﳌﻴﺰﺍﻥ ‪" ‬ﺍﳊﻤﺪ ﷲ" ﺍﳊﻤﺪ ﻫﺬﻩ ﻛﻠﻤﺔ‬
‫ﻓﻴﻬﺎ ﺇﺛﺒﺎﺕ ﺍﻟﻜﻤﺎﻻﺕ؛ ﻷﻥ ﲪﺪ ﲟﻌﲎ ﺃﺛﲎ ﻋﻠﻰ ﻏﲑﻩ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻓﺤﻤﺪ ﻟﻔﻼﻥ ﺻﻨﻴﻌﻪ‬
‫ﻳﻌﲏ‪ :‬ﺃﺛﲎ ﻋﻠﻴﻪ ﺑﺼﻔﺎﺕ ﻛﻤﻞ ﻓﻴﻬﺎ ﲟﺎ ﻳﻨﺎﺳﺐ ﺍﻟﺒﺸﺮ؛ ﻷﺟﻞ ﺻﻨﻴﻌﻪ‪ ،‬ﻭﻣﻨﻪ ﻳﺪﺧﻞ ﰲ ﺍﳊﻤﺪ ‪‬ﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﺃﻧﻪ‬
‫ﻳﺜﲏ ﻋﻠﻴﻪ ﺷﺎﻛﺮﺍ ﻟﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﺑﺎﻟﻠﺴﺎﻥ‪.‬‬
‫ﻓﺎﳊﻤﺪ ﷲ ﻣﻌﻨﺎﻫﺎ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺈﺛﺒﺎﺕ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﻟﻪ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪ ،-‬ﻓﺎﳊﻤﺪ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﻳﺪﺧﻞ ﻓﻴﻪ ﲪﺪ ﺍﷲ ﻭﻫﻮ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺍﺗﺼﻒ ﺑﻪ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﻭﺍﳉﻼﻝ ﻭﺍﳉﻤﺎﻝ‪ ،‬ﲪﺪ ﷲ‬
‫ﻋﻠﻰ ﺭﺑﻮﺑﻴﺘﻪ ‪-‬ﻳﻌﲏ‪ :‬ﻋﻠﻰ ﺍﲰﻪ ﺍﻟﺮﺏ‪ ،-‬ﻭﻋﻠﻰ ﻭﺻﻒ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻟﻪ‪ ،‬ﻭﲪﺪ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻰ ﺇﳍﻴﺘﻪ‪،‬‬
‫ﻭﻋﻠﻰ ﺃﻧﻪ ﺍﻹﻟﻪ‪ ،‬ﻭﲪﺪ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻰ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﻭﻧﻌﻮﺕ ﺟﻼﻟﻪ ﻭﻛﻤﺎﻟﻪ‪ ،‬ﻭﲪﺪ ﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻛﻼﻣﻪ‪ ،‬ﻭﲪﺪ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻰ ﺃﻣﺮﻩ ﺍﻟﻜﻮﱐ ﻭﺍﻟﻘﺪﺭﻱ ﻭﺣﻜﻤﻪ ﰲ ﺑﺮﻳﺘﻪ‪،‬‬
‫ﻭﲪﺪ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻰ ﺃﻣﺮﻩ ﺍﻟﺸﺮﻋﻲ‪.‬‬
‫ﻓﺎﳊﻤﺪ ﰲ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺗﻜﺘﻨﻔﻪ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺍﳋﻤﺴﺔ ﺍﻟﱵ ﺫﻛﺮﻧﺎ؛ ﻭﳍﺬﺍ ﲡﺪ ﺃﻧﻪ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫‪    ‬‬ ‫ﻳﺄﰐ ﺍﳊﻤﺪ ﻣﺘﻌﻠﻘﺎ ﺑﺄﺣﺪﻫﺎ ‪-‬ﺑﺄﺣﺪ ﻫﺬﻩ ﺍﳋﻤﺴﺔ ﻻ ﻏﲑ‪ -‬ﺍﻧﻈﺮ ﻣﺜﻼ‪:‬‬
‫‪           ‬‬ ‫ﺗﻌﻠﻖ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ‪:‬‬ ‫‪ ‬‬

‫‪               ‬‬ ‫ﻓﻬﺬﺍ ﺃﻳﻀﺎ ﰲ ﺍﻟﺮﺑﻮﺑﻴﺔ‪،‬‬

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‫‪               ‬‬

‫‪  ‬ﻭﻫﻜﺬﺍ ﰲ ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪.‬‬

‫ﻓﺈﺫﻥ ﺍﳊﻤﺪ ﺇﺛﺒﺎﺕ ﺍﻟﻜﻤﺎﻻﺕ ﺇﺛﺒﺎﺕ ﻧﻌﻮﺕ ﺍﳉﻼﻝ ﻭﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻫﺬﺍ ﻣﺴﺘﻐﺮﻕ ﻓﻴﻪ ﲨﻴﻊ ﺍﻷﻧﻮﺍﻉ ﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪-‬؛ ﻷﻥ ﻛﻠﻤﺔ "ﺍﻝ" ﻫﺬﻩ ﺍﳊﻤﺪ ﷲ "ﺍﻝ" ﺍﻟﱵ ﺗﺴﺒﻖ "ﲪﺪ" ﻫﺬﻩ ﻟﻼﺳﺘﻐﺮﺍﻕ‪ ،‬ﺍﺳﺘﻐﺮﺍﻕ ﲨﻴﻊ ﺃﻧﻮﺍﻉ‬
‫‪    ‬‬ ‫ﺍﳊﻤﺪ؛ ﻷ‪‬ﺎ ﺩﺧﻠﺖ ﻋﻠﻰ ﻣﺼﺪﺭ ﲪﺪ ﳛﻤﺪ ﲪﺪﺍ‪ ،‬ﻓﻘﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪  ‬ﻳﻌﲏ‪ :‬ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﶈﺎﻣﺪ ﻣﺴﺘﺤﻘﺔ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.-‬‬
‫‪   ‬ﻳﻌﲏ‪ :‬ﺍﳊﻤﺪ ﺍﳌﺴﺘﺤﻖ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﻟﺬﻱ ﺃﹸﺛﲏ ﺑﻪ ﻋﻠﻰ ﺍﷲ‬ ‫‪‬‬ ‫ﻭﺍﻟﻼﻡ ﻫﻨﺎ ﰲ ﻗﻮﻟﻪ ﷲ‪:‬‬
‫‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﳝﻸ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﻟﻌﺒﺪ‪ :‬ﺍﳊﻤﺪ ﷲ ﻓﺈﻥ ﻫﺬﻩ ﲤﻸ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ‪ ،‬ﺃﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ‪  :‬ﻛﻠﻤﺘﺎﻥ ﺧﻔﻴﻔﺘﺎﻥ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﺛﻘﻴﻠﺘﺎﻥ‬
‫ﰲ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺣﺒﻴﺒﺘﺎﻥ ﺇﱃ ﺍﻟﺮﲪﻦ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﲝﻤﺪﻩ‪ ،‬ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ‪. ‬‬
‫ﻓﺎﳊﻤﺪ ﺇﺛﺒﺎﺕ‪ ،‬ﻭﻛﻤﺎ ﺳﻴﺄﰐ ﰲ‪" :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺍﳊﻤﺪ ﷲ" ﺃﻥ ﺍﳊﻤﺪ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻣﺘﻼﺯﻣﺎﻥ‪ ،‬ﻭﻗﻮﻟﻪ ﻫﻨﺎ ‪-‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﲤﻸ ﺍﳌﻴﺰﺍﻥ ‪ ‬ﻋﻠﻰ ﻗﺎﻋﺪﺗﻨﺎ‪ :‬ﺃﻥ ﺍﳌﻞﺀ ﻫﻨﺎ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﺣﺴﻲ ﻭﻟﻴﺲ ﻣﻠﺌﺎ ﻣﻌﻨﻮﻳﺎ‪،‬‬
‫ﻛﻤﺎ ﻗﺎﻟﻪ ﻃﺎﺋﻔﺔ‪ ،‬ﻭﻫﺬﺍ ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ؛ ﻷﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴﺔ ﲟﺎ ﻻ ﻳﻮﺍﻓﻖ ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ ﻫﺬﺍ ﻧﻮﻉ‬
‫ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ ﺍﳌﺬﻣﻮﻡ‪.‬‬
‫ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻳﺄﰐ ‪‬ﺬﻩ ﺍﻟﻜﻠﻤﺔ‬ ‫‪‬‬ ‫ﺍﳊﻤﺪ ﷲ ﲤﻸ ﺍﳌﻴﺰﺍﻥ‬ ‫‪‬‬ ‫ﻓﺈﺫﻥ ﻧﻘﻮﻝ‪:‬‬
‫ﻓﻴﻤﻸ ‪‬ﺎ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻭﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﳚﻌﻞ ﰲ ﺍﳌﻴﺰﺍﻥ ﺍﻷﻋﻤﺎﻝ ﻓﻴﺰ‪‬ﺎ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻫﻲ‬
‫ﺃﻗﻮﺍﻝ ﻭﺍﻋﺘﻘﺎﺩﺍﺕ ﻭﺣﺮﻛﺎﺕ ﺗﻜﻮﻥ ﰲ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻓﻴﺜﻘﻞ ‪‬ﺎ ﻭﳜﻒ ‪‬ﺎ ﻣﻴﺰﺍﻥ ﺁﺧﺮﻳﻦ‪ ،‬ﻓﺈﺫﻥ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ﺃﻥ‬
‫"ﺍﳊﻤﺪ ﷲ" ﻫﺬﻩ ﲤﻸ ﺍﳌﻴﺰﺍﻥ‪.‬‬
‫ﻭﻫﻨﺎ ﻧﻈﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻗﻮﻟﻪ‪  :‬ﲤﻸ ﺍﳌﻴﺰﺍﻥ ‪ ‬ﳌﺎﺫﺍ ﺻﺎﺭﺕ ﲤﻸ ﻋﻠﻰ ﺗﻔﺴﲑﻳﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﲤﻸ ﻧﻔﻬﻢ ﻣﻨﻪ ﺃ‪‬ﺎ ﻻ ﺗﻮﺿﻊ ﺃﻭﻻ‪ ،‬ﻳﻌﲏ‪ :‬ﻻ ﻳﺆﺗﻰ ﺑﺎﳊﻤﺪ ﺃﻭﻻ ﻓﺘﻮﺿﻊ ﰲ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺬﻱ‬
‫ﻳﺆﺗﻰ ﺍﻷﻋﻤﺎﻝ ﻳﺆﺗﻰ ﺑﺎﻷﻋﻤﺎﻝ ﻓﺘﻮﺿﻊ ﰲ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻓﻴﺆﺗﻰ ﺑﺎﳊﻤﺪ ﻓﺘﻤﻸ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻫﺬﺍ ﺗﻔﺴﲑ‪.‬‬

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‫ﻭﺍﻟﺘﻔﺴﲑ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺪﻳﻦ ﻧﺼﻔﺎﻥ‪ ،‬ﻧﺼﻒ ﺗﱰﻳﻪ ﻭﻧﺼﻒ ﺇﺛﺒﺎﺕ ﺍﻟﻜﻤﺎﻻﺕ‪ ،‬ﻭﺍﻟﺘﱰﻳﻪ ﻓﻴﻪ‬
‫ﺍﻟﺘﺴﺒﻴﺢ‪ ،‬ﺍﻟﺘﱰﻳﻪ ﺗﱰﻳﻪ ﺍﻟﺮﺏ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻦ ﺍﻟﻨﻘﺺ ﰲ ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﺃﻭ ﰲ ﺇﳍﻴﺘﻪ‪ ،‬ﺃﻭ ﰲ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ‪ ...‬ﺇﱃ‬
‫ﺁﺧﺮﻩ‪.‬‬
‫ﻫﺬﺍ ﻓﻴﻪ ﺇﺑﻌﺎﺩ ﻋﻦ ﺍﻟﻨﻘﺎﺋﺺ‪ ،‬ﻭﺍﳊﻤﺪ ﺇﺛﺒﺎﺕ ﻟﻠﻜﻤﺎﻻﺕ‪ ،‬ﻓﺈﺫﺍ ﻭﺿﻌﺖ "ﺳﺒﺤﺎﻥ ﺍﷲ" ﺃﻭﻻ ‪-‬ﻓﺎﳊﻤﺪ ﷲ‬
‫ﺗﺄﰐ ﺛﺎﻧﻴﺎ ﻓﺘﻤﻸ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻭﻧﻔﻬﻢ ﻣﻦ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺛﻘﻴﻠﺘﺎﻥ ﰲ ﺍﳌﻴﺰﺍﻥ ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﲝﻤﺪﻩ‬
‫ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ‪ ‬ﺃﻥ ﺍﻟﺘﺴﺒﻴﺢ ﺃﻛﺜﺮ ﻣﻦ ﺟﻬﺔ ﻭﺿﻌﻪ ﰲ ﺍﳌﻴﺰﺍﻥ؛ ﻓﻴﻜﻮﻥ ﺍﳊﻤﺪ ﺗﺘﻤﺔ ﻟﺬﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﻳﺘﺄﻳﺪ ﻫﺬﺍ ﺑﺸﻲﺀ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﺘﺴﺒﻴﺢ ‪-‬ﺍﳌﻌﺎﱐ ﻳﻄﻮﻝ ﺫﻛﺮﻫﺎ‪ ،‬ﻟﻜﻦ ﻧﺬﻛﺮ ﺑﻌﺾ ﻓﺎﺋﺪﺓ‪ -‬ﳜﺘﻠﻒ ﻋﻦ‬
‫ﺍﳊﻤﺪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﺘﺴﺒﻴﺢ ﻓﻴﻪ ﲣﻠﻴﺔ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺘﺨﻠﻴﺔ ﺑﻼ ﺷﻲﺀ ﻳﻮﺿﻊ ﳏﻠﻬﺎ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﳏﻤﻮﺩﺓ‪ ،‬ﲟﻌﲎ‪ :‬ﺃﻧﻪ‬
‫ﺇﺫﺍ ﻗﺎﻝ ﺃﺣﺪ‪ :‬ﺃﻧﺎ ﺳﺄﺧﻠﻲ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﳑﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺍﻟﺪﻭﺍﻟﻴﺐ ﻭﺍﻟﻔﺮﺵ ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﱂ ﻳﻜﻦ ﳏﻤﻮﺩﺍ‬
‫ﺑﻔﻌﻠﻪ ﺇﻻ ﺇﺫﺍ ﻗﺎﻝ ﻭﺁﰐ ﺑﻐﲑﻩ ﳑﺎ ﻫﻮ ﺃﺣﺴﻦ ﻣﻨﻪ ﻓﺄﺿﻌﻪ ﻓﻴﻪ‪.‬‬
‫ﻓﺎﻟﺘﺴﺒﻴﺢ ﺗﱰﻳﻪ‪ ،‬ﻭﺍﻟﺘﱰﻳﻪ ﻗﺪ ﻳﻜﻮﻥ ﻧﺎﲡﺎ ﻋﻦ ﻗﺼﻮﺭ ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﻜﻤﺎﻻﺕ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﻴﻘﻮﻝ‪ :‬ﺇﻥ‬
‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﱰﻩ ﻋﻦ ﻛﺬﺍ‪ ،‬ﻭﻣﱰﻩ ﻋﻦ ﻛﺬﺍ‪ ،‬ﻭﻣﱰﻩ ﻋﻦ ﻛﺬﺍ‪ ،‬ﰒ ﻻ ﻳﺼﻔﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺸﻲﺀ؛ ﻓﻠﻬﺬﺍ‬
‫ﻛﺎﻥ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﳊﻤﺪ ﻣﺘﻜﺎﻣﻼﻥ‪ ،‬ﻓﺎﻟﺘﺴﺒﻴﺢ ﲣﻠﻴﺔ‪ ،‬ﻭﺍﳊﻤﺪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻘﻠﺐ ﲢﻠﻴﺔ‪ ،‬ﻭﺍﻟﺘﺨﻠﻴﺔ ﺗﺴﺒﻖ ﺍﻟﺘﺤﻠﻴﺔ‬
‫ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ‪.‬‬
‫ﻓﺈﺫﻥ ﺟﺎﺀ ﺍﻟﺘﺴﺒﻴﺢ ﰲ ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﻣﻀﺎﻓﺎ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﲟﻌﲎ‪ :‬ﺳﻠﺐ ﺍﻟﻨﻘﺎﺋﺺ ﻭﻧﻔﻲ‬
‫ﺍﻟﻨﻘﺎﺋﺺ ﻋﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺭﺑﻮﺑﻴﺘﻪ ﻭﺇﳍﻴﺘﻪ‪ ،‬ﻭﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ‪ ،‬ﻭﰲ ﻗﺪﺭﻩ ﻭﺃﻣﺮﻩ ﺍﻟﻜﻮﱐ ‪ ،‬ﻭﰲ ﺷﺮﻋﻪ‬
‫ﻭﺣﻜﻤﻪ ﺍﻟﺪﻳﲏ ‪ ،‬ﰲ ﻫﺬﻩ ﺍﳋﻤﺴﺔ ﺗﻘﺎﺑﻞ ‪‬ﺎ ﺍﳋﻤﺴﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺇﺛﺒﺎﺕ ﺍﻟﻜﻤﺎﻻﺕ ﰲ ﺍﳊﻤﺪ‪ ،‬ﻓﻜﻞ ﻭﺍﺣﺪﺓ‬
‫ﻣﻨﻬﺎ ﻧﺰﻫﺖ ﻋﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺟﺎﺀ ﺍﳊﻤﺪ ﺑﺈﺛﺒﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺍﻟﻼﺋﻖ ﺑﺎﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﳏﻠﻬﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﻟﻮ ﻓﻘﻬﻪ ﺍﻟﻌﺒﺪ ﻟﻜﺎﻥ‪  :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺍﳊﻤﺪ ﷲ ‪ ‬ﰲ ﻟﺴﺎﻧﻪ ﺃﻋﻈﻢ ﻣﻦ ﺃﻱ ﺷﻲﺀ ﻳﺸﺘﻐﻞ ﺑﻪ ﻋﻨﻬﺎ‬
‫‪‬‬ ‫ﻣﻦ ﻏﲑ ﺫﻛﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﺈﺫﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺧﻔﻴﻔﺔ‪  :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺍﳊﻤﺪ ﷲ‬
‫ﻟﻜﻨﻬﺎ ﻋﻈﻴﻤﺔ؛ ﻷﻥ ﻓﻴﻬﺎ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺼﺤﻴﺢ ﰲ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﲜﻤﻴﻊ ﺍﳉﻬﺎﺕ‪ :‬ﻓﻔﻴﻬﺎ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﻹﳍﻴﺔ‪،‬‬

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‫ﻭﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻓﻴﻬﺎ ﺇﺛﺒﺎﺕ ﲢﻠﻴﻞ ﺍﳊﻼﻝ ﻭﲢﺮﱘ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻻﻋﺘﻘﺎﺩ ﺍﳊﺴﻦ ﰲ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻓﻴﻬﺎ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﺍﳊﺴﻦ ﻓﻴﻤﺎ ﻳﺘﺼﺮﻑ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻪ ﰲ ﻣﻠﻜﻮﺗﻪ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺫﻟﻚ ﻣﻦ ﺍﳌﻌﺎﱐ‪.‬‬
‫ﻳﻜﻮﻥ ﻫﻨﺎ ﺍﳌﻞﺀ ﺑﻌﺪ ﺍﻟﺘﱰﻳﻪ ﻭﻫﻮ‬ ‫‪‬‬ ‫ﻭﺍﳊﻤﺪ ﷲ ﲤﻸ ﺍﳌﻴﺰﺍﻥ‬ ‫‪‬‬ ‫ﳍﺬﺍ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﺍﻟﺘﺴﺒﻴﺢ‪ ،‬ﻗﺎﻝ‪  :‬ﻭﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺍﳊﻤﺪ ﷲ ﲤﻶﻥ ﺃﻭ ﲤﻸ ﻣﺎ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ‪ ‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻳﻌﲏ‪ :‬ﺗﱰﻳﻬﺎ‬
‫ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻦ ﺍﻟﻨﻘﺎﺋﺺ ﰲ ﺭﺑﻮﺑﻴﺘﻪ ﻭﺇﳍﻴﺘﻪ‪ ،‬ﻭﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻭﺷﺮﻋﻪ ﻭﺩﻳﻨﻪ‪ ،‬ﻭﻋﻦ ﺃﻣﺮﻩ ﺍﻟﻜﻮﱐ‬
‫ﻭﻗﺪﺭﻩ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﺇﺛﺒﺎﺕ ﺍﻟﻜﻤﺎﻻﺕ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﻬﻤﺎ ﻣﺘﻜﺎﻣﻼﻥ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﲤﻸ ﺃﻭ ﻗﺎﻝ ﲤﻶﻥ ﻣﺎ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ‪ ‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﻔﻆ "ﲤﻶﻥ" ﻓﻜﻞ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ‪،‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﻔﻆ ﺍﶈﻔﻮﻅ "ﲤﻸ" ﻭﻫﻮ ﺍﻷﻇﻬﺮ‪  :‬ﲤﻸ ﻣﺎ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ‪ ‬ﻓﺈﻥ "ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺍﳊﻤﺪ‬
‫ﷲ" ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ؛ ﻷﻥ ﻣﺪﻟﻮﳍﺎ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﺍﻟﺘﱰﻳﻪ ﻭﺍﻹﺛﺒﺎﺕ‪.‬‬
‫ﻗﻮﻟﻪ‪  :‬ﲤﻸ ﻣﺎ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ‪ ‬ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺬﻟﻚ ؟ ﺇﺫﺍ ﺃﻃﻠﻖ ﻟﻔﻆ ﺍﻟﺴﻤﺎﺀ ﻫﻨﺎ ﻓﺎﳌﻘﺼﻮﺩ ﺑﻪ‬
‫‪      ‬‬ ‫ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺍﻟﺴﻤﺎﺀ ﺗﻄﻠﻖ ﰲ ﺍﻟﻨﺼﻮﺹ ﻭﻳﺮﺍﺩ ‪‬ﺎ ﺍﻟﻌﻠﻮ ﺑﻌﺎﻣﺔ‪:‬‬
‫‪   ‬‬ ‫‪           ‬ﻳﻌﲏ‪ :‬ﰲ ﺍﻟﻌﻠﻮ‪:‬‬
‫‪  ‬ﻳﻌﲏ‪ :‬ﻣﻦ ﰲ ﺍﻟﻌﻠﻮ‪ ...‬ﻭﻫﻜﺬﺍ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﻃﻠﻖ ﻟﻔﻆ "ﺍﻟﺴﻤﺎﺀ" ﻭﺣﺪﻩ ‪-‬ﻳﻌﲏ‪ :‬ﺑﻼ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻣﻔﺮﺩ‪ -‬ﻓﺈﻧﻪ ﻗﺪ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻌﻠﻮ‪ ،‬ﻭﻗﺪ ﻳﺮﺍﺩ ﺑﻪ‬
‫ﲤﻸ ﻣﺎ ﺑﲔ‬ ‫‪‬‬ ‫ﻭﺍﺣﺪﺓ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻫﻲ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺧﺎﺻﺔ ﺇﺫﺍ ﺟﻌﻞ ﺃﻭ ﻗﻮﺑﻞ ﺑﺎﻷﺭﺽ‪ ،‬ﻓﻘﻮﻟﻪ ﻫﻨﺎ‪:‬‬
‫ﻳﻌﲏ‪ :‬ﺃ‪‬ﺎ ﲤﻸ ﻫﺬﺍ ﺍﻟﻔﺮﺍﻍ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﺑﲔ ﺍﻷﺭﺽ ﻭﻣﺎ ﺑﲔ ﺍﻟﺴﻤﺎﺀ؛ ﳌﺎ ﻟﻌﻈﻢ ﻫﺬﻩ‬ ‫‪‬‬ ‫ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ‬
‫ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﶈﺒﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﳍﺎ‪ ،‬ﻭﳊﻤﻞ ﺍﳌﻼﺋﻜﺔ ﳍﺎ ﺗﻘﺮﺑﺎ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.-‬‬
‫ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺍﻟﺼﱪ‪ ،‬ﻭﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺍﻟﺼﻼﺓ‪،‬‬ ‫‪‬‬ ‫ﻭﺍﻟﺼﻼﺓ ﻧﻮﺭ‪ ،‬ﻭﺍﻟﺼﺪﻗﺔ ﺑﺮﻫﺎﻥ‪ ،‬ﻭﺍﻟﺼﱪ ﺿﻴﺎﺀ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﺍﻗﺘﺮﻧﺖ ﻫﻨﺎ ﺑﺜﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻀﻴﺎﺀ ﻭﺍﻟﱪﻫﺎﻥ‪ ،‬ﻓﺪﺭﺟﺎﺕ ﺍﻟﻨﻮﺭ ‪-‬ﻳﻌﲏ‪ :‬ﺩﺭﺟﺎﺕ ﻣﺎ ﲢﺴﻪ‬
‫ﺍﻟﻌﲔ ﻣﻦ ﺍﻷﻧﻮﺍﺭ‪ -‬ﺛﻼﺙ‪ :‬ﻧﻮﺭ‪ ،‬ﻭﺑﺮﻫﺎﻥ‪ ،‬ﻭﺿﻴﺎﺀ‪ ،‬ﻓﺄﻭﳍﺎ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻳﻠﻴﻬﺎ ﺍﻟﱪﻫﺎﻥ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ ﺍﻟﻀﻴﺎﺀ‪.‬‬

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‫‪             ‬‬ ‫ﻓﺎﻟﻘﻤﺮ ﻧﻮﺭ‪:‬‬
‫ﻓﺎﻟﻘﻤﺮ ﻳﻮﺻﻒ ﺑﺄﻧﻪ ﻧﻮﺭ ﻭﻫﻮ‪ :‬ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﺍﻹﺿﺎﺀﺓ ﺑﻼ ﺇﺷﻌﺎﻉ ‪-‬ﻳﻌﲏ‪ :‬ﺑﻼ ﺇﺷﻌﺎﻉ ﳏﺴﻮﺱ‪ ،-‬ﻭﺍﻟﱪﻫﺎﻥ‪:‬‬
‫ﺃﺷﻌﺔ ﺑﻼ ﺣﺮﺍﺭﺓ‪ ،‬ﺃﻋﻈﻢ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﺃﻗﻞ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﻀﻴﺎﺀ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻀﻴﺎﺀ‪ :‬ﻓﻬﻮ ﺍﻟﻨﻮﺭ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻧﻮﺭ‬
‫ﻣﺴﻠﻂ ﺷﺪﻳﺪ ﻳﻜﻮﻥ ﻣﻌﻪ ﺣﺮﺍﺭﺓ‪.‬‬
‫ﻓﻬﺬﻩ ﺛﻼﺙ ﻣﺮﺍﺗﺐ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻷﺿﻮﺍﺀ‪ ،‬ﻭﺇﺫﺍ ﻧﻈﺮﺕ ﻟﺬﻟﻚ ﻭﺟﺪﺕ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-‬‬
‫ﻫﻨﺎ‪  :‬ﻭﺍﻟﺼﻼﺓ ﻧﻮﺭ ﻭﺍﻟﺼﺪﻗﺔ ﺑﺮﻫﺎﻥ ﻭﺍﻟﺼﱪ ﺿﻴﺎﺀ ‪ ‬ﻣﺮﺗﺐ ﻋﻠﻰ ﺃﲨﻞ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﻼﺓ‬
‫ﺳﺒﻘﺖ ﺍﻟﺼﺪﻗﺔ؛ ﻭﳍﺬﺍ ﺳﺒﻖ ﺍﻟﻨﻮﺭ ﺍﻟﱪﻫﺎﻥ‪ ،‬ﻭﺍﻟﺼﱪ ﻻ ﺑﺪ ﻣﻨﻪ ﻟﻠﺼﻼﺓ ﻭﻟﻠﺼﺪﻗﺔ ﻭﻟﻜﻞ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺍﻟﺼﱪ ﳏﺮﻕ ﻛﺸﺪﺓ ﺣﺮﺍﺭﺓ ﺍﻟﻀﻴﺎﺀ‪ ،‬ﻓﺎﻟﻀﻴﺎﺀ ﻧﻮﺭ ﻗﻮﻱ ﻓﻴﻪ ﺣﺮﺍﺭﺓ ﻭﻧﻮﻉ ﺇﺣﺮﺍﻕ‪.‬‬
‫ﻓﻠﻬﺬﺍ ﺟﻌﻞ ﺍﻟﺼﱪ ﺿﻴﺎﺀ‪ ،‬ﻭﱂ ﳚﻌﻞ ﺍﻟﺼﻼﺓ ﺿﻴﺎﺀ‪ ،‬ﻟﻜﻦ ﺍﻟﺼﻼﺓ ﻧﻮﺭ؛ ﻷﻧﻪ ﻓﻴﻬﺎ ﺇﻋﻄﺎﺀ ﻣﺎ ﲢﺘﺎﺟﻮﻧﻪ‬
‫ﺑﺮﺍﺣﺔ ﻭﻃﻤﺄﻧﻴﻨﺔ‪ ،‬ﻭﺍﻟﺼﺪﻗﺔ ﺟﻌﻠﻬﺎ ﺑﺮﻫﺎﻧﺎ؛ ﻷﻥ ﺍﻟﱪﻫﺎﻥ ﻭﻫﻮ‪ :‬ﺍﻟﻀﻴﺎﺀ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻌﻪ ﺃﺷﻌﺔ ﺗﻨﻌﻜﺲ ﰲ‬
‫ﺍﻟﻌﲔ‪ ،‬ﺍﻟﺼﺪﻗﺔ ﻓﻴﻬﺎ ﺇﺧﺮﺍﺝ ﺍﳌﺎﻝ‪ ،‬ﻭﻫﻮ ﳏﺒﻮﺏ ﻟﻠﻨﻔﺲ‪ ،‬ﻭﻫﺬﺍ ﳛﺘﺎﺝ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺍﳌﻌﺎﻧﺎﺓ‪ ،‬ﻭﺍﻟﺼﱪ‪ :‬ﻓﻬﻮ‬
‫ﺿﻴﺎﺀ ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-‬؛ ﻷﻥ ﻣﻌﻪ ﺍﳌﻌﺎﻧﺎﺓ‪.‬‬
‫ﻭﺗﺬﻛﺮﻭﻥ ﰲ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﻭﺻﻒ ﺍﻟﻘﺮﺁﻥ ﺑﺄﻧﻪ ﻧﻮﺭ‪ ،‬ﻭﺻﻒ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﻟﻘﺮﺁﻥ ﺑﺄﻧﻪ‬
‫‪         ‬ﻓﻮﺻﻒ ﺍﻟﻘﺮﺁﻥ ﺃﻳﻀﺎ ﰲ ﺁﻳﺎﺕ ﺃﺧﺮ‬ ‫‪‬‬ ‫ﻧﻮﺭ‪:‬‬
‫ﺑﺄﻧﻪ ﻧﻮﺭ‪ ،‬ﻭﺍﻟﺘﻮﺭﺍﺓ ﻣﺜﻼ ﻭﺻﻔﻬﺎ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺄ‪‬ﺎ ﺿﻴﺎﺀ‪.‬‬
‫ﻭﺗﻌﻠﻤﻮﻥ‪ ،‬ﺍﳊﻖ ﻛﻼﻡ ﺍﳌﻔﺴﺮﻳﻦ ﻋﻠﻰ ﺫﻟﻚ ﺣﻴﺚ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺘﻮﺭﺍﺓ ﻓﻴﻬﺎ ﺁﺻﺎﺭ ﻭﺃﻏﻼﻝ ﻋﻠﻰ ﺑﲏ‬
‫ﺇﺳﺮﺍﺋﻴﻞ؛ ﻭﳍﺬﺍ ﲰﺎﻫﺎ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺿﻴﺎﺀ ﻣﻨﺎﺳﺒﺔ ﻣﺎ ﺑﲔ ﺍﻟﻀﻴﺎﺀ ﻭﻭﺟﻮﺩ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﻌﻈﺎﻡ ﻋﻠﻰ ﺑﲏ‬
‫‪            ‬‬ ‫ﺇﺳﺮﺍﺋﻴﻞ‪:‬‬
‫‪    ‬ﺍﻵﻳﺎﺕ ﰲ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪.‬‬
‫‪       ‬ﻓﺠﻌﻞ ﺍﻟﺘﻮﺭﺍﺓ ﺿﻴﺎﺀ؛ ﻷﻥ‬ ‫‪‬‬ ‫ﻓﻘﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻓﻴﻬﺎ ﻫﺬﻩ ﺍﻟﺸﺪﺓ‪ ،‬ﻓﺎﻟﺼﱪ ﺿﻴﺎﺀ؛ ﻷﻥ ﻣﻦ ﲢﻤﻞ ﺷﺪﺓ ﺍﻟﺼﱪ ﻓﺈﻧﻪ ﻳﻘﻮﻯ ﻣﻌﻪ ﺍﻟﻀﻴﺎﺀ‪ ،‬ﻓﺎﻟﺼﱪ ﻣﺸﺒﻪ ﺑﺎﻟﻀﻴﺎﺀ‪،‬‬

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‫ﻭﺃﻳﻀﺎ ﺃﺛﺮﻩ ﺃﻧﻪ ﻳﻜﻮﻥ ﻣﻌﻚ ﺍﻟﻀﻴﺎﺀ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺃﻧﺖ ﳏﺘﺎﺝ ﺇﻟﻴﻬﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﺷﺪ ﺍﳊﺎﺟﺔ‪ ،‬ﺣﲔ ﺗﻜﻮﻥ‬
‫ﺍﻟﻈﻠﻤﺔ ﺩﻭﻥ ﺍﳉﺴﺮ ﻭﻳﻌﱪ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ‪ ،‬ﺣﻴﺚ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺼﻴﺐ ﻭﺍﻷﻣﺮ ﺍﳌﺨﻴﻒ‪.‬‬
‫ﻓﻤﻌﻚ ﺍﻟﺼﻼﺓ ﻭﻫﻲ ﻧﻮﺭ‪ ،‬ﻭﻣﻌﻚ ﺍﻟﺼﺪﻗﺔ ﻭﻫﻲ ﺑﺮﻫﺎﻥ‪ ،‬ﻭﻣﻌﻚ ﺍﻟﺼﱪ ﻭﻫﻮ ﺿﻴﺎﺀ‪ ،‬ﺗﻨﻘﻞ ﺑﻪ ﺇﱃ ﺭﺅﻳﺔ‬
‫ﺍﻷﻣﻜﻨﺔ ﺍﻟﺒﻌﻴﺪﺓ ﺃﻭ ﺍﳌﺴﺎﻓﺎﺕ ﺍﻟﺒﻌﻴﺪﺓ ‪-‬ﺃﻋﺎﻧﻨﺎ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻰ ﻗﺮﺑﺎﻧﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ -‬ﺬﺍ ﻳﻈﻬﺮ ﻟﻚ‬
‫ﻋﻈﻢ ﻗﻮﻝ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻭﺟﻮﺍﻣﻊ ﻛﻠﻤﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.-‬‬
‫ﻭﺍﻟﺼﱪ ‪-‬ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‪ -‬ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪ :‬ﺻﱪ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺻﱪ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﺻﱪ ﻋﻠﻰ ﺃﻗﺪﺍﺭ ﺍﷲ‬
‫ﺍﳌﺆﳌﺔ‪ ،‬ﻭﺍﻟﺼﱪ‪ :‬ﻫﻮ ﺍﳊﺒﺲ ‪-‬ﻳﻌﲏ‪ :‬ﺣﺒﺲ ﺍﳉﻮﺍﺭﺡ ﻭﺍﻟﻘﻠﺐ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﺣﺒﺴﻬﺎ ﻋﻦ ﺍﳌﻌﺎﺻﻲ‪،‬‬
‫ﻭﺣﺒﺴﻬﺎ ﻋﻠﻰ ﺍﻟﺮﺿﺎ ﺑﺄﻗﺪﺍﺭ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﳌﺆﳌﺔ‪.‬‬
‫ﻭﺍﻟﻜﻼﻡ ﰲ ﺗﻔﺎﺻﻴﻞ ﺍﻟﺼﱪ ﺗﺄﺧﺬﻭﻧﻪ ﻣﻦ ﺷﺮﺡ "ﺑﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ" ﺃﻭ ﻣﻦ ﻣﻈﺎﻧﻪ‪ ،‬ﻗﺪ ﺫﻛﺮﻧﺎﻩ ﻣﺮﺍﺭﺍ؛ ﻷﻥ‬
‫ﻓﻴﻪ ﺗﻔﺎﺻﻴﻞ ﻳﻄﻮﻝ ﺍﳌﻘﺎﻡ ﺑﺒﺴﻄﻬﺎ‪.‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺣﺠﺔ ﻟﻚ ﺇﺫﺍ ﺗﻠﻮﺗﻪ ﺣﻖ ﺗﻼﻭﺗﻪ ‪-‬ﲟﻌﲎ‪ :‬ﺗﻠﻮﺗﻪ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪  :‬ﻭﺍﻟﻘﺮﺁﻥ ﺣﺠﺔ ﻟﻚ ﺃﻭ ﺣﺠﺔ ﻋﻠﻴﻚ‬
‫ﻓﺂﻣﻨﺖ ﲟﺘﺸﺎ‪‬ﻪ ﻭﻋﻤﻠﺖ ﲟﺤﻜﻤﻪ‪ ،‬ﻭﺃﺣﻠﻠﺖ ﺣﻼﻟﻪ ﻭﺣﺮﻣﺖ ﺣﺮﺍﻣﻪ‪ ،-‬ﺃﻭ ﻋﻠﻴﻚ‪ :‬ﺣﻴﺚ ﻳﻘﻮﺩﻙ ﺍﻟﻘﺮﺁﻥ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﻴﺰﺝ ﲟﻦ ﻗﺮﺃﻩ ﻓﺨﺎﻟﻒ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﻣﻦ ﺣﻖ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺇﻥ ﱂ ﻳﻐﻔﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﻭﻳﺼﻔﺢ‪ ،‬ﻓﻴﺰﺝ ﺑﺼﺎﺣﺒﻪ ﺇﱃ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺇﻣﺎ ﻟﻚ ﺃﻭ ﻋﻠﻴﻚ‪ ،‬ﻓﻄﻮﰉ ﳌﻦ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺣﺠﺔ ﻟﻪ‪ ،‬ﻭﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺣﺠﺔ‬
‫ﻟﻚ ‪ ‬ﺃﻱ‪ :‬ﳛﺎﺝ ﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﺟﺎﺀ ﰲ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮ ﻛﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻳﺆﺗﻰ ﺑﺎﻟﻘﺮﺁﻥ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﺗﻘﺪﻣﻪ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻭﺁﻝ ﻋﻤﺮﺍﻥ ﻛﺄ‪‬ﻤﺎ ﻏﻤﺎﻣﺘﺎﻥ ‪-‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻏﻴﺎﻳﺘﺎﻥ ﺃﻭ ﻓﺮﻗﺎﻥ ﻣﻦ ﻃﲑ ﺻﻮﺍﻑ‪-‬‬
‫ﲢﺎﺟﺎﻥ ﻋﻦ ﺻﺎﺣﺒﻬﺎ ‪. ‬‬
‫ﻓﺎﻟﻘﺮﺁﻥ ﺣﺠﺔ ﻟﻚ ﺃﻭ ﻋﻠﻴﻚ؛ ﻓﻠﻬﺬﺍ ﻳﻌﻈﻢ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪ ﻣﻦ ﻋﻤﻞ ﺑﻪ‪ ،‬ﻭﻳﻀﻌﻒ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪ ﻣﻦ ﺗﺮﻛﻪ‬
‫ﺗﻼﻭﺓ ﻭﻋﻤﻼ‪.‬‬
‫‪‬‬ ‫‪ ‬ﻛﻞ ﺍﻟﻨﺎﺱ ﻳﻐﺪﻭ ‪ ‬ﺍﻟﻐﺪﻭ‪ :‬ﻫﻮ ﺍﻟﺴﲑ ﰲ ﺃﻭﻝ ﺍﻟﺼﺒﺎﺡ‪ ،‬ﻭﺍﻟﺮﻭﺍﺡ‪ :‬ﺍﻟﺮﺟﻮﻉ ﰲ ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻛﻞ ﺍﻟﻨﺎﺱ ﻳﻐﺪﻭ ‪-‬ﻳﻌﲏ‪ :‬ﺻﺒﺎﺣﺎ‪ -‬ﻓﺒﺎﺋﻊ ﻧﻔﺴﻪ ﻓﻤﻌﺘﻘﻬﺎ ‪ ‬ﺑﺎﺋﻊ ﻧﻔﺴﻪ ﻓﻤﻌﺘﻘﻬﺎ ﻳﻌﲏ‪ :‬ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺎﻉ‬

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‫ﻧﻔﺴﻪ ﻓﻠﻢ ﻳﺴﻠﻂ ﻋﻠﻴﻬﺎ ﺍﳍﻮﻯ ﻭﱂ ﻳﻌﺒﺪﻫﺎ ﻟﻠﺸﻴﻄﺎﻥ ﺑﻞ ﺟﻌﻠﻬﺎ ﻋﻠﻰ ﻣﺎ ﳛﺐ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻳﺮﺿﻰ‪،‬‬
‫ﻓﺄﻋﺘﻘﻬﺎ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﺃﻭ ﻣﻮﺑﻘﻬﺎ ‪ ‬ﺑﺄﻧﻪ ﻏﺪﺍ ﻓﻌﻤﻞ ﲟﺎ ﱂ ﻳﺮﺽ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﺨﺴﺮ ﺫﻟﻚ‪.‬‬
‫ﳔﺘﻢ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﺳﺄﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ ﻳﻌﻠﻤﲏ ﻭﺇﻳﺎﻛﻢ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ‪ ،‬ﻭﺃﻥ ﳝﻦ ﻋﻠﻴﻨﺎ ﺑﺎﻟﻌﻤﻞ‬
‫ﺍﻟﺼﺎﱀ‪ ،‬ﻭﺃﻥ ﻳﻬﻴﺊ ﻟﻨﺎ ﻣﻦ ﺃﻣﺮﻧﺎ ﺭﺷﺪﺍ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻠﺘﺰﻣﻮﻥ ﻣﻌﻨﺎ ﻟﻨﻜﻤﻞ ﻫﺬﻩ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‪ ،‬ﻏﺪﺍ ﻧﻄﻴﻞ‬
‫‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ -‬ﻗﻠﻴﻼ‪ ،‬ﻳﻌﲏ‪ :‬ﺭﺑﻊ ﺳﺎﻋﺔ ﺯﻳﺎﺩﺓ‪ ،‬ﺃﻭ ﺷﻲﺀ ﺣﱴ ﻧﻨﻬﻴﻬﺎ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.-‬‬

‫‪‬‬
‫ﺍﳊﻤﺪ ﷲ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ‪‬ﺪﺍﻩ‪ ،‬ﺍﻟﻠﻬﻢ ﻻ ﻋﻠﻢ ﻟﻨﺎ‬
‫ﺇﻻ ﻣﺎ ﻋﻠﻤﺘﻨﺎ‪ ،‬ﺍﻟﻠﻬﻢ ﻋﻠﻤﻨﺎ ﻣﺎ ﻳﻨﻔﻌﻨﺎ ﻭﺍﻧﻔﻌﻨﺎ ﲟﺎ ﻋﻠﻤﺘﻨﺎ‪ ،‬ﻭﺯﺩﻧﺎ ﻋﻠﻤﺎ ﻭﻋﻤﻼ ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻳﺎ ﻋﺒﺎﺩﻱ ﺇﱐ ﺣﺮﻣﺖ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ‬

‫‪‬‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﺇﱐ ﺣﺮﻣﺖ‬ ‫‪ ‬‬ ‫ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻋﻦ ﺭﺑﻪ‬ ‫‪‬‬ ‫ﻗﺎﻝ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‬ ‫‪‬‬ ‫ﻭﻋﻦ ﺃﰊ ﺫﺭ ﺍﻟﻐﻔﺎﺭﻱ‬
‫ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ ﻭﺟﻌﻠﺘﻪ ﺑﻴﻨﻜﻢ ﳏﺮﻣﺎ ﻓﻼ ﺗﻈﺎﳌﻮﺍ‪ ،‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﻛﻠﻜﻢ ﺿﺎﻝ ﺇﻻ ﻣﻦ ﻫﺪﻳﺘﻪ ﻓﺎﺳﺘﻬﺪﻭﱐ‬
‫ﺃﻫﺪﻛﻢ‪ ،‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﻛﻠﻜﻢ ﺟﺎﺋﻊ ﺇﻻ ﻣﻦ ﺃﻃﻌﻤﺘﻪ ﻓﺎﺳﺘﻄﻌﻤﻮﱐ ﺃﻃﻌﻤﻜﻢ‪ ،‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﻛﻠﻜﻢ ﻋﺎﺭ ﺇﻻ ﻣﻦ‬
‫ﻛﺴﻮﺗﻪ ﻓﺎﺳﺘﻜﺴﻮﱐ ﺃﻛﺴﻜﻢ‪ ،‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﺇﻧﻜﻢ ﲣﻄﺌﻮﻥ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺃﻧﺎ ﺃﻏﻔﺮ ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌﺎ‬
‫ﻓﺎﺳﺘﻐﻔﺮﻭﱐ ﺃﻏﻔﺮ ﻟﻜﻢ‪ ،‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﺇﻧﻜﻢ ﻟﻦ ﺗﺒﻠﻐﻮﺍ ﺿﺮﻱ ﻓﺘﻀﺮﻭﱐ‪ ،‬ﻭﻟﻦ ﺗﺒﻠﻐﻮﺍ ﻧﻔﻌﻲ ﻓﺘﻨﻔﻌﻮﱐ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴﻜﻢ ﻭﺟﻨﻜﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺃﺗﻘﻰ ﻗﻠﺐ ﺭﺟﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ﻣﺎ ﺯﺍﺩ‬
‫ﺫﻟﻚ ﰲ ﻣﻠﻜﻲ ﺷﻴﺌﺎ‪ ،‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴﻜﻢ ﻭﺟﻨﻜﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺃﻓﺠﺮ ﻗﻠﺐ ﺭﺟﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻜﻢ ﻣﺎ ﻧﻘﺺ ﺫﻟﻚ ﰲ ﻣﻠﻜﻲ ﺷﻴﺌﺎ‪ ،‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴﻜﻢ ﻭﺟﻨﻜﻢ ﻗﺎﻣﻮﺍ ﰲ‬
‫ﺻﻌﻴﺪ ﻭﺍﺣﺪ ﻓﺴﺄﻟﻮﱐ ﻓﺄﻋﻄﻴﺖ ﻛﻞ ﻭﺍﺣﺪ ﻣﺴﺄﻟﺘﻪ ﻣﺎ ﻧﻘﺺ ﺫﻟﻚ ﳑﺎ ﻋﻨﺪﻱ ﺷﻴﺌﺎ ﺇﻻ ﻛﻤﺎ ﻳﻨﻘﺺ ﺍﳌﺨﻴﻂ ﺇﺫﺍ‬
‫ﺃﺩﺧﻞ ﺍﻟﺒﺤﺮ‪ ،‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﺇﳕﺎ ﻫﻲ ﺃﻋﻤﺎﻟﻜﻢ ﺃﺣﺼﻴﻬﺎ ﻟﻜﻢ ﰒ ﺃﻭﻓﻴﻜﻢ ﺇﻳﺎﻫﺎ‪ ،‬ﻓﻤﻦ ﻭﺟﺪ ﺧﲑﺍ ﻓﻠﻴﺤﻤﺪ ﺍﷲ‪،‬‬
‫ﻭﻣﻦ ﻭﺟﺪ ﻏﲑ ﺫﻟﻚ ﻓﻼ ﻳﻠﻮﻣﻦ ﺇﻻ ﻧﻔﺴﻪ ‪ ‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‪ ،‬ﻭﻫﻮ ﻋﻦ ﺃﰊ ﺫﺭ‬
‫ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻋﻦ ﺭﺑﻪ ‪ ‬ﺃﻧﻪ ﻗﺎﻝ‪  :‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﺇﱐ ﺣﺮﻣﺖ‬ ‫‪‬‬ ‫ﺍﻟﻐﻔﺎﺭﻱ ‪-‬ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‪ -‬ﻋﻦ ﺍﻟﻨﱯ‬
‫… ﺍﳊﺪﻳﺚ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﺪﻳﺚ ﻋﻈﻴﻢ ﰲ ﺑﻴﺎﻥ‬ ‫‪‬‬ ‫ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ ﻭﺟﻌﻠﺘﻪ ﺑﻴﻨﻜﻢ ﳏﺮﻣﺎ ﻓﻼ ﺗﻈﺎﳌﻮﺍ‬
‫ﺣﺎﺟﺔ ﺍﻟﻌﺒﺪ ﻭﺍﻓﺘﻘﺎﺭﻩ ﺇﱃ ﺭﺑﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻣﺎ ﳛﺒﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ ﺍﻟﻌﺒﺪ ﻭﻣﺎ ﻳﻜﺮﻫﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻘﺪﺳﻴﺔ؛ ﻷﻧﻪ ﺻﺪﺭ ﺑﻘﻮﻟﻪ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻋﻦ ﺭﺑﻪ ‪ ‬ﻭﺍﻟﺬﻱ ﻳﺮﻭﻱ ﻋﻦ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻫﻮ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﻳﺮﻭﻳﻪ ﺍﻟﻨﱯ ‪ ‬ﻋﻦ ﺭﺑﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺬﺍ ﺍﻟﻠﻔﻆ؛‬
‫ﻷ‪‬ﺎ ﺭﻭﺍﻳﺔ‪ ،‬ﻭﺍﻟﺮﻭﺍﻳﺔ ﺗﻜﻮﻥ ﺑﺎﻟﻠﻔﻆ ﻷﻧﻪ ﻫﻮ ﺍﻷﺻﻞ؛ ﻭﳍﺬﺍ ﻓﺎﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﺍﻟﺬﻱ ﻳﻨﻤﻰ ﺇﱃ ﺍﻟﺮﺏ ‪-‬ﺟﻞ‬
‫‪‬‬ ‫ﻭﻋﻼ‪ -‬ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻳﻌﲏ‪ :‬ﻓﻴﻤﺎ ﻳﻘﻮﻝ ﻓﻴﻪ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻗﺎﻝ ﺍﷲ ‪-‬ﺗﻌﺎﱃ‪ ،-‬ﻗﺎﻝ ﺭﺑﻜﻢ‬
‫‪ ...‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪.‬‬
‫ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﻴﺴﻤﻰ ﺣﺪﻳﺜﺎ ﻗﺪﺳﻴﺎ‪ ،‬ﻭﻣﻌﲎ ﻛﻮﻧﻪ ﻗﺪﺳﻴﺎ ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﺟﺎﺀ ﻣﻦ ﺍﻟﻘﺪﻭﺱ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﺣﺪﻳﺚ ﻣﻄﻬﺮ ﻋﺎﻝ ﻋﻠﻰ ﻛﻼﻡ ﺍﳋﻠﻖ‪ ،‬ﻭﻫﺬﺍ ﰲ ﻣﻌﻨﺎﻩ ﺍﻟﻌﺎﻡ‪.‬‬
‫ﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﻣﻦ ﺣﻴﺚ ﺍﻻﺻﻄﻼﺡ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻋﺒﺎﺭﺍ‪‬ﻢ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺘﻔﻖ‬
‫ﻣﻊ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺃﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻔﻆ ﻫﻮ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﺃﻥ ﺍﻟﻨﱯ‬
‫‪ ‬ﻳﺮﻭﻳﻪ ﺭﻭﺍﻳﺔ ﺑﻠﻔﻈﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺃﻥ ﻳﻐﲑ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﻟﻴﺲ ﻟﻪ ﺃﻥ‬
‫ﻳﻐﲑ ﻟﻔﻈﻪ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺃﺑﻴﺢ ﻟﻪ ﺃﻥ ﻳﻐﲑ ﰲ‬ ‫‪‬‬ ‫ﻭﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻣﻌﻨﺎﻩ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻟﻔﻈﻪ ﻣﻦ ﺍﳌﺼﻄﻔﻰ‬
‫ﻟﻔﻈﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﺟﺎﺀ ﺫﻟﻚ ﺑﺎﻟﻨﻘﻞ‪ :‬ﻗﺎﻝ ﺍﷲ ‪-‬ﺗﻌﺎﱃ‪ ،-‬ﻗﺎﻝ ﺭﺑﻜﻢ‪ .‬ﻭﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﻓﻴﻤﺎ ﻳﻨﻤﻴﻪ ﺇﱃ ﺭﺑﻪ‪ ،‬ﻓﻴﻤﺎ ﻳﺒﻠﻐﻪ ﻋﻦ ﺭﺑﻪ‪ ،‬ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻋﻦ ﺭﺑﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻷﺩﺍﺀ ﰲ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﻟﻴﺲ ﺛﹶﻢ‪ ‬ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﻌﲎ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺃﻥ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻳﺘﺼﺮﻑ ﰲ ﺍﻷﻟﻔﺎﻅ ﲟﺎ ﻳﺆﺩﻱ ﺑﻪ ﺍﳌﻌﲎ؛ ﺇﺫ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ﻛﻤﺎ ﺫﻛﺮﻧﺎ‪ ،‬ﻭﻻ ﺣﺎﺟﺔ ﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ‪ -‬ﰲ ﺫﻟﻚ‪.‬‬
‫ﻭﺃﻳﻀﺎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ‪-‬ﻭﻫﻮ‪ :‬ﺃﻧﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻔﻆ ﻣﻦ ﺍﻟﻨﱯ ‪ ‬ﻭﺍﳌﻌﲎ ﻣﻦ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪ -‬ﻳﺘﻔﻖ ﻣﻊ ﻗﻮﻝ‬
‫ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﻭﺃﺷﺒﺎﻩ ﻫﺆﻻﺀ ﰲ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻛﻼﻣﻪ ﻛﻼﻡ ﻧﻔﺴﻲ‪ ،‬ﲟﻌﲎ‪ :‬ﺃﻧﻪ ﻳﻠﻘﻲ ﰲ ﺭﻭﻉ‬
‫‪‬‬ ‫ﺟﱪﻳﻞ ﺍﳌﻌﺎﱐ‪ ،‬ﺃﻭ ﻳﻠﻘﻲ ﰲ ﺭﻭﻉ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﺍﳌﻌﺎﱐ‪ ،‬ﻭﻳﻌﱪ ﻋﻨﻬﺎ ﺟﱪﻳﻞ ﲟﺎ ﻳﺮﺍﻩ‪ ،‬ﻭﻳﻌﱪ ﻋﻨﻬﺎ ﺍﳌﺼﻄﻔﻰ‬
‫ﲟﺎ ﻳﺮﺍﻩ‪.‬‬
‫ﻭﳍﺬﺍ ﻋﻨﺪﻫﻢ ﺍﻟﻘﺮﺁﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﻛﻼﻡ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻟﻴﺲ ﻫﻮ ﺑﻜﻼﻡ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﻟﺬﻱ‬
‫ﺧﺮﺝ ﻣﻨﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺑﺪﺃ ﻣﻨﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﺑﻜﻠﻤﺎﺗﻪ ﻭﺣﺮﻭﻓﻪ ﻭﻣﻌﺎﻧﻴﻪ‪ ،‬ﻓﺈﺫﻥ ﺍﻟﺬﻱ ﻳﺘﻔﻖ ﻣﻊ‬
‫ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﻛﻼﻡ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﻟﻔﻈﻪ ﻭﻣﻌﻨﺎﻩ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ ،-‬ﻭﱂ ﻳﺘﻌﺒﺪ ﺑﺘﻼﻭﺗﻪ‪،‬‬
‫ﻓﻴﺼﺢ ﺃﻥ ﻧﻌﺮﻑ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﺑﺄﻧﻪ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻋﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻠﻔﻈﻪ ﻭﻣﻌﻨﺎﻩ ﻭﱂ‬
‫ﻳﺘﻌﺒﺪ ﺑﺘﻼﻭﺗﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﱂ ﻳﻜﻦ ﺑﲔ ﺩﻓﱵ ﺍﳌﺼﺤﻒ‪.‬‬
‫ﻻ ﻳﺘﻔﻖ ﻣﻊ ﻋﻘﺎﺋﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬ ‫‪‬‬ ‫ﻫﺬﺍ ﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﻭﻏﲑﻩ ﳑﺎ ﳚﻌﻞ ﺍﻟﻠﻔﻆ ﻣﻦ ﺍﳌﺼﻄﻔﻰ‬
‫ﺃﻧﻪ ﻗﺎﻝ ‪-‬ﻳﻌﲏ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪ -‬ﻗﺎﻝ ﺍﷲ‪" :‬ﻳﺎ ﻋﺒﺎﺩﻱ"‬ ‫‪‬‬ ‫ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻗﺎﻝ ﻫﻨﺎ ﺃﺑﻮ ﺫﺭ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻋﻦ ﺭﺑﻪ‬
‫ﻓﺎﳌﺘﻜﻠﻢ ‪‬ﺬﺍ ﻫﻮ ﺍﻟﺮﺏ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪  -‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﺇﱐ ﺣﺮﻣﺖ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ ﻭﺟﻌﻠﺘﻪ ﺑﻴﻨﻜﻢ ﳏﺮﻣﺎ ﻓﻼ‬
‫ﻓﻴﻪ ﺍﻟﺘﻮﺩﺩ ﻟﻠﻌﺒﺎﺩ ﻭﻟﻔﺖ ﺍﻟﻨﻈﺮ ﺇﱃ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻫﺬﻩ‬ ‫‪‬‬ ‫ﻳﺎ ﻋﺒﺎﺩﻱ‬ ‫‪‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ﺑـ‬ ‫‪‬‬ ‫ﺗﻈﺎﳌﻮﺍ‬
‫ﺍﻟﻮﺻﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪  :-‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﺇﱐ ﺣﺮﻣﺖ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ ‪ ‬ﻭﺍﻟﺘﺤﺮﱘ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‬
‫ﺃﻥ ﳛﺮﻡ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﺎ ﺷﺎﺀ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻭ ﻋﻠﻰ ﺧﻠﻘﻪ‪ ،‬ﻓﺎﻟﻮﺟﻮﺏ ﻭﺍﻟﺘﺤﺮﱘ ﻭﺍﳊﻖ ﻳﺼﺢ ﻋﻨﺪﻫﻢ ﺃﻥ‬
‫ﳚﻌﻠﻬﺎ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻓﻴﺤﻖ ﺣﻘﺎ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﻮﺟﺐ ﻭﺍﺟﺒﺎ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﳛﺮﻡ ﺃﺷﻴﺎﺀ ﻋﻠﻰ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﺟﺎﺀﺕ ‪‬ﺎ ﺍﻷﺩﻟﺔ‪.‬‬
‫ﻓﺎﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﺣﻖ ﺣﻘﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﰲ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ‪ :‬ﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﷲ ﺃﻻ ﻳﻌﺬﺏ ﻣﻦ ﻣﺎﺕ ﻻ‬
‫ﻳﺸﺮﻙ ﺑﺎﷲ ﺷﻴﺌﺎ‪ ،‬ﻭﺣﺮﻡ ﺃﺷﻴﺎﺀ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﻈﻠﻢ ﻛﻤﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺮﺭ ﰲ‬
‫ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﺃﻣﺎ ﻏﲑﻫﻢ ﻓﺈ‪‬ﻢ ﳚﻌﻠﻮﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﱰﻫﺎ ﻋﻦ ﺃﻥ ﳛﺮﻡ ﻋﻠﻴﻪ ﺷﻲﺀ‪ ،‬ﺃﻭ‬
‫ﺃﻥ ﳚﺐ ﻋﻠﻴﻪ ﺷﻲﺀ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﺣﺮﻡ ﻋﻠﻰ ﺍﷲ ﻫﻮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﻫﻮ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﳛﻖ ﻣﻦ ﺍﳊﻖ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﺎ ﺷﺎﺀ‪،‬‬
‫ﻭﻳﻮﺟﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﺎ ﺷﺎﺀ‪ ،‬ﻭﳛﺮﻡ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﺎ ﺷﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﲟﺎ ﻳﻮﺍﻓﻖ ﺻﻔﺎﺕ ﺍﳌﻮﱃ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﻭﻳﻮﺍﻓﻖ ﺣﻜﻤﺘﻪ‪ ،‬ﻭﻣﺎ ﻳﺸﺎﺅﻩ ﰲ ﺑﺮﻳﺘﻪ‪ ،‬ﻓﺎﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﺣﺮﻡ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﻌﲎ ﻛﻮﻧﻪ ﺣﺮﻡ ﺍﻟﻈﻠﻢ‬
‫ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻱ‪ :‬ﻣﻨﻊ ﻧﻔﺴﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ ﺃﻥ ﻳﻈﻠﻢ ﺃﺣﺪﺍ ﺷﻴﺌﺎ‪.‬‬
‫ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﻓﻴﻬﺎ ﺃﻥ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﻻ ﻳﻈﻠﻢ ﺍﻟﻨﺎﺱ ﺷﻴﺌﺎ‪ ،‬ﻭﺃﻧﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﱂ‬
‫‪      ‬ﻭﻗﺎﻝ‬ ‫‪‬‬ ‫ﻳﺮﺩ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﱂ ﳜﺘﺮ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺳﺒﺤﺎﻧﻪ‪:-‬‬
‫‪    ‬‬ ‫ﻭﻗﺎﻝ ‪-‬ﺳﺒﺤﺎﻧﻪ‪:-‬‬ ‫‪       ‬‬ ‫‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻭﺍﻵﻳﺎﺕ ﰲ ﻫﺬﺍ‬ ‫‪       ‬‬ ‫ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻳﻀﺎ‪:‬‬ ‫‪  ‬‬

‫‪            ‬ﻭﻫﻜﺬﺍ‪.‬‬ ‫‪‬‬ ‫ﻛﺜﲑﺓ ﻣﺘﻨﻮﻋﺔ‪:‬‬
‫ﻓﺎﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺻﻒ ﻧﻔﺴﻪ ﺑﺄﻧﻪ ﻻ ﻳﻈﻠﻢ ﺃﺣﺪﺍ ﺷﻴﺌﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﻈﻠﻢ ﻟﻴﺲ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﺮﻳﺪ ﺍﻟﻈﻠﻢ ‪-‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،-‬ﻭﺍﻟﻈﻠﻢ ﺍﳌﻨﻔﻲ ﻋﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻫﻮ ﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﻳﻔﺴﺮ ﺑﺄﻧﻪ‪ :‬ﻭﺿﻊ ﺍﻷﻣﻮﺭ ﰲ ﻏﲑ‬
‫ﻣﻮﺍﺿﻌﻬﺎ؛ ﻷﻥ ﺍﻟﻈﻠﻢ ﰲ ﺍﻟﻠﻐﺔ ﺑﺄﻥ ﻳﻮﺿﻊ ﺍﻟﺸﻲﺀ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ‪.‬‬

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‫ﻭﳍﺬﺍ ﻗﻴﻞ ﻟﻠﺤﻠﻴﺐ ﺍﻟﺬﻱ ﺧﻠﻂ ﺑﻠﱭ ﺣﱴ ﻳﺮﻭﺏ‪ ،‬ﻓﺨﻠﻂ ﻗﺒﻞ ﺃﻥ ﻳﺒﻠﻎ ﻣﺎ ﻳﺼﻠﺢ ﺑﻪ ﻗﻴﻞ ﻟﻪ‪ :‬ﻇﻠﻴﻢ‪ ،‬ﻳﻌﲏ‪:‬‬
‫ﺃﻧﻪ ﻇﻠﻢ ﺣﻴﺚ ﻭﺿﻊ ﺍﳋﻠﻂ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ ﻭﻗﺒﻞ ﺃﻭﺍﻧﻪ‪ ،‬ﻣﺜﻞ ﻣﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻭﻗﺎﺋﻠـﺔ ﻇﻠﻤـﺖ ﻟﻜــﻢ ﺳــﻘﺎﺋﻲ ‪ ‬ﻭﻫﻞ ﳜﻔـﻰ ﻋﻠـﻰ ﺍﻟﻌﻜـﺐ ﺍﻟﻈﻠـﻴﻢ‬

‫‪‬‬ ‫‪‬‬

‫ﻭﻣﻨﻪ ﺃﻳﻀﺎ ﲰﻴﺖ ﺍﻷﺭﺽ ﺍﻟﱵ ﺣﻔﺮﺕ ﻻﺳﺘﺨﺮﺍﺝ ﻣﺎﺀ ﻭﻟﻴﺴﺖ ﺑﺬﺍﺕ ﻣﺎﺀ ﻗﻴﻞ ﳍﺎ‪ :‬ﻣﻈﻠﻮﻣﺔ‪ ،‬ﻛﻘﻮﻝ‬
‫ﺍﻟﺸﺎﻋﺮ ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ ﺍﻟﻨﺤﻮ ﺍﳌﻌﺮﻭﻓﺔ‪:‬‬
‫ﻭﺍﻟﻨ‪‬ﺆﻱ ﻛﺎﳊﹶﻮﺽﹺ ﰲ ﺍﳌﻈﻠﻮﻣـﺔ‪ ‬ﺍﳉﹶﻠـﺪ‬ ‫ﺇﻟﱠــﺎ ﺍﻷَﻭﺍﺭﻱ ﻷْﻳ‪‬ــﺎ ﻣــﺎ ﺃﹸﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬــﺎ‬

‫ﺍﳌﻘﺼﻮﺩ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﰲ ﺍﻟﻠﻐﺔ ﺩﺍﺋﺮﺓ ﻋﻠﻰ ﻭﺿﻊ ﺍﻟﺸﻲﺀ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ ﺍﻟﻼﺋﻖ ﺑﻪ‪ ،‬ﻭﻏﲑ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ‬
‫ﻛﺜﲑ‪ ،‬ﻓﺎﳌﻌﺘﺰﻟﺔ ﻳﻔﺴﺮﻭﻥ ﺍﻟﻈﻠﻢ ﺑﺄﻧﻮﺍﻉ‪ ،‬ﻭﺍﻷﺷﺎﻋﺮﺓ ﻳﻔﺴﺮﻭﻥ ﺍﻟﻈﻠﻢ ﺑﺄﻧﻮﺍﻉ‪ ،‬ﻭﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻫﺬﺍ ﻫﻮ‬
‫ﺗﻌﺮﻳﻒ ﺍﻟﻈﻠﻢ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﺍﻟﻈﻠﻢ ﻫﻮ ﺍﻟﺘﺼﺮﻑ ﰲ ﻣﻠﻚ ﺍﻟﻐﲑ ﺃﻭ ﰲ ﺍﺧﺘﺼﺎﺻﻪ ﺑﻐﲑ ﺇﺫﻧﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻧﻮﻉ ﻣﻦ ﻭﺿﻊ ﺍﻟﺸﻲﺀ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﺑﺘﻌﺮﻳﻒ ﻟﻠﻈﻠﻢ؛ ﻭﳍﺬﺍ ﻳﻮﺭﺩ ﻋﻠﻴﻪ ﺃﺷﻴﺎﺀ ﰲ‬
‫ﲝﺚ ﻣﻌﺮﻭﻑ ﰲ ﺍﻟﻘﺪﺭ ﰲ ﻣﺒﺤﺚ ﺍﻟﻈﻠﻢ ﻭﰲ ﺍﻟﻠﻐﺔ‪.‬‬
‫ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻗﺎﻝ‪  :‬ﺇﱐ ﺣﺮﻣﺖ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ ‪ ‬ﻳﻌﲏ‪ :‬ﺣﺮﻣﺖ ﺃﻥ ﺃﺿﻊ‬
‫ﻋﻠﻰ ﻧﻔﺴﻲ ‪ ‬ﻣﻨﻌﺖ ﻧﻔﺴﻲ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ‬ ‫‪‬‬ ‫ﺷﻴﺌﺎ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ ﺍﻟﻼﺋﻖ ﺑﻪ‪،‬‬
‫ﻭﻋﻼ‪ -‬ﻟﻮ ﺃﺭﺍﺩ ﺇﻧﻔﺎﺩ ﻭﺿﻊ ﺍﻟﺸﻲﺀ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ ﻟﻜﺎﻥ ﻟﻪ ﺫﻟﻚ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻭﻛﺎﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻴﻪ؛ ﻷﻥ ﺍﷲ‬
‫‪     ‬ﻓﻬﻮ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﱂ ﻳﺮﺩ ﺫﻟﻚ‪.‬‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬

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‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻳﻀﺎ ﺩﺍﻝ ﻋﻠﻰ ﺃﻧﻪ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﻔﻌﻞ‪ ،‬ﻭﻟﻜﻨﻪ ﺣﺮﻡ ﺫﻟﻚ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﻨﻊ ﻧﻔﺴﻪ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﻛﺮﻣﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺇﺣﺴﺎﻧﻪ ﻭﻓﻀﻠﻪ ﻭﺇﻧﻌﺎﻣﻪ ﻭﻣﺰﻳﺪ ﻣﻨﺘﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﻫﻨﺎ‪  :‬ﺇﱐ ﺣﺮﻣﺖ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ ﻭﺟﻌﻠﺘﻪ ﺑﻴﻨﻜﻢ ﳏﺮﻣﺎ ﻓﻼ ﺗﻈﺎﳌﻮﺍ ‪. ‬‬
‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺣﺮﻡ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻈﻠﻢ ﺑﲔ ﺍﻟﻌﺒﺎﺩ ﳏﺮﻣﺎ؛ ﻷﻧﻪ ﺳﺒﺤﺎﻧﻪ ﳛﺐ ﺍﻟﻌﺪﻝ‬
‫ﻭﻗﺪ ﺃﻗﺎﻡ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻋﻠﻰ ﺍﻟﻌﺪﻝ‪ ،‬ﻛﻤﺎ ﻗﺮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻗﺎﻣﺖ ﺑﺎﻟﻌﺪﻝ‪ ،‬ﻭﻻ‬
‫ﻳﺼﻠﺢ ﳍﺎ ﺇﻻ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺍﻟﻌﺪﻝ ﻫﻮ ﺿﺪ ﺍﻟﻈﻠﻢ؛ ﻷﻥ ﺍﻟﻌﺪﻝ ﻭﺿﻊ ﺍﻟﺸﻲﺀ ﰲ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﺍﻟﻈﻠﻢ ﻭﺿﻊ ﺍﻟﺸﻲﺀ‬
‫ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ‪.‬‬
‫ﻓﺎﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﺃﺟﺮﻯ ﻣﻠﻜﻮﺗﻪ ﻭﺃﺟﺮﻯ ﺧﻠﻘﻪ ﻋﻠﻰ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﻫﻮ ﻭﺿﻊ ﺍﻷﺷﻴﺎﺀ ﰲ ﻣﻮﺍﺿﻌﻬﺎ ﻭﻋﻠﻰ‬
‫ﺍﳊﻜﻤﺔ ﻭﻫﻲ‪ :‬ﻭﺿﻊ ﺍﻷﺷﻴﺎﺀ ﰲ ﻣﻮﺍﺿﻌﻬﺎ ﺍﻟﻼﺋﻘﺔ ‪‬ﺎ‪ ،‬ﺍﳌﻮﺍﻓﻘﺔ ﻟﻠﻐﺎﻳﺎﺕ ﺍﶈﻤﻮﺩﺓ ﻣﻨﻬﺎ‪ .‬ﻓﺘﺤﺼﻞ ﻣﻦ ﻫﺬﺍ ﺃﻥ‬
‫‪      ‬‬ ‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﳛﺐ ﺍﻟﻌﺪﻝ ﻭﻳﺄﻣﺮ ﺑﻪ ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺳﺒﺤﺎﻧﻪ‪:-‬‬
‫‪.    ‬‬
‫ﻭﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﺣﺮﻡ ﺍﻟﻈﻠﻢ ﻛﻤﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﻣﺮ ﻣﻌﻚ ﺑﻌﻀﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺗﺒﲔ ﺫﻟﻚ‬
‫ﻭﻫﻨﺎ ﻧﻈﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺳﺒﺐ‬ ‫‪‬‬ ‫ﻓﻼ ﺗﻈﺎﳌﻮﺍ‬ ‫‪‬‬ ‫ﻓﺈﻥ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﺟﻌﻞ ﺍﻟﻈﻠﻢ ﺑﲔ ﺍﻟﻌﺒﺎﺩ ﳏﺮﻣﺎ ﻓﻘﺎﻝ‪:‬‬
‫ﻗﻮﻟﻪ‪  :‬ﺇﱐ ﺣﺮﻣﺖ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ ‪ ‬ﻷﻧﻪ ﺟﻌﻞ ﺑﻌﺪﻫﺎ‪  :‬ﻭﺟﻌﻠﺘﻪ ﺑﻴﻨﻜﻢ ﳏﺮﻣﺎ ﻓﻼ ﺗﻈﺎﳌﻮﺍ ‪ ‬ﻭﻫﺬﺍ ﻓﻴﻪ‬
‫ﲝﺚ ﻭﺍﺳﻊ ﰲ ﺃﺛﺮ ﺃﲰﺎﺀ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺻﻔﺎﺗﻪ ﺍﻟﱵ ﺍﺗﺼﻒ ‪‬ﺎ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻋﻠﻰ ﺑﺮﻳﺘﻪ‪.‬‬
‫ﻓﺎﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﳍﺎ ﺁﺛﺎﺭ ﰲ ﺍﳌﻠﻜﻮﺕ‪ ،‬ﺁﺛﺎﺭ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪،‬ﺁﺛﺎﺭ ﰲ ﺃﻓﻌﺎﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺑﺮﻳﺘﻪ‪،‬‬
‫ﻭﻫﺬﺍ ﻧﻮﻉ ﻣﻦ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﻭﻫﻮ ﺃﻧﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﳌﺎ ﺃﻗﺎﻡ ﻣﻠﻜﻪ ﻋﻠﻰ ﺍﻟﻌﺪﻝ ‪ ،‬ﻭﺣﺮﻡ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻪ ‪-‬ﺃﻣﺮ‬
‫ﻋﺒﺎﺩﻩ ﺑﺎﻟﻌﺪﻝ ‪ ،‬ﻭﺣﺮﻡ ﺍﻟﻈﻠﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩ ﻣﻜﻠﻔﻮﻥ ﻓﺈﺫﺍ ﻭﻗﻊ ﻣﻨﻬﻢ ﻇﻠﻢ ﻛﺎﻧﻮﺍ ﻏﲑ ﳑﺜﻠﲔ ﳌﺮﺍﺩ ﺍﷲ‬
‫ﺍﻟﺸﺮﻋﻲ ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻏﲑ ﺧﺎﺭﺟﲔ ﻋﻠﻰ ﻣﺮﺍﺩ ﺍﷲ ﺍﻟﻜﻮﱐ ؛ ﻓﻠﻬﺬﺍ ﻳﻜﻮﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻗﺪ ﺗﻮﻋﺪﻫﻢ ﺇﺫ‬
‫ﻇﻠﻤﻮﺍ‪ ،‬ﻭﻗﺪ ‪‬ﺎﻫﻢ ﻋﻦ ﺍﻟﻈﻠﻢ‪.‬‬

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‫ﻓﺈﺫﻥ ﺍﻟﻈﻠﻢ ﺑﺄﻧﻮﺍﻋﻪ ﳏﺮﻡ‪ ،‬ﻭﺍﻟﻈﻠﻢ ﺩﺭﺟﺎﺕ ﳚﻤﻌﻬﺎ ﻣﺮﺗﺒﺘﺎﻥ‪ :‬ﺍﻷﻭﱃ‪ :‬ﻇﻠﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻇﻠﻢ ﺍﻟﻨﻔﺲ‬
‫ﻗﺴﻤﺎﻥ‪ :‬ﻇﻠﻢ ﺍﻟﻨﻔﺲ ﺑﺎﻟﺸﺮﻙ‪ ،‬ﻭﻫﻮ ﻇﻠﻢ ﰲ ﺣﻖ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬؛ ﻷﻧﻪ ﻭﺿﻊ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﻏﲑ ﻣﻮﺿﻌﻬﺎ‪،‬‬
‫‪   ‬‬ ‫ﰲ ﻏﲑ ﻣﻦ ﺗﺼﻠﺢ ﻟﻪ‪ ،‬ﺍﳌﺸﺮﻙ‪ ،‬ﻓﻜﻞ ﻣﺸﺮﻙ ﻇﺎﱂ ﻟﻨﻔﺴﻪ ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.          ‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻦ ﻇﻠﻢ ﺍﻟﻨﻔﺲ ﺃﻥ ﻳﻈﻠﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﺑﺄﻥ ﻳﻌﺮﺿﻬﺎ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﺒﻼﺀ ﲟﺎ ﻻ ﻳﺼﻠﺢ ﳍﺎ‪،‬‬
‫ﻭﻫﺬﺍ ﻇﻠﻢ ﻣﻦ ﺍﻟﻌﺒﺪ ﻟﻨﻔﺴﻪ ﺑﺄﻱ ﺷﻲﺀ؟ ﺑﺎﺭﺗﻜﺎﺏ ﺍﳊﺮﺍﻡ ﻭﺍﻟﺘﻔﺮﻳﻂ ﻓﻴﻤﺎ ﺃﻭﺟﺐ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻋﺪﻡ‬
‫ﺃﺩﺍﺀ ﺍﳊﻘﻮﻕ‪ ،‬ﻓﻬﺬﺍ ﻇﻠﻢ ﻟﻠﻨﻔﺲ ﳌﺎ ؟ ﻷﻥ ﻣﻦ ﺣﻖ ﻧﻔﺴﻚ ﻋﻠﻴﻚ ﺃﻥ ﺗﺴﻌﺪﻫﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻓﺈﺫﺍ‬
‫ﻋﺮﺿﺘﻬﺎ ﻟﻠﻤﻌﺼﻴﺔ ﻓﻘﺪ ﻇﻠﻤﺘﻬﺎ؛ ﻷﻧﻚ ﱂ ﲡﻌﻠﻬﺎ ﺳﻌﻴﺪﺓ ﺑﻞ ﺟﻌﻠﺘﻬﺎ ﻣﻌﺮﺿﺔ ﻟﻌﺬﺍﺏ ﺍﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪.-‬‬
‫ﻭﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻇﻠﻢ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻇﻠﻢ ﺍﻟﻌﺒﺎﺩ ﻣﻌﻨﺎﻩ ﺍﻟﺘﻔﺮﻳﻂ‪ ،‬ﺃﻭ ﺗﻀﻴﻴﻊ ﺣﻘﻮﻗﻬﻢ ﺑﻌﺪﻡ ﺃﺩﺍﺀ ﺍﳊﻖ ﺍﻟﺬﻱ‬
‫ﺃﻭﺟﺒﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﳍﻢ‪ ،‬ﻓﻤﻦ ﻓﺮﻁ ﰲ ﺣﻖ ﻭﺍﻟﺪﻳﻪ ﻓﻘﺪ ﻇﻠﻤﻬﻢ‪ ،‬ﻭﻣﻦ ﻓﺮﻁ ﰲ ﺣﻖ ﺃﻫﻠﻪ ﻓﻘﺪ ﻇﻠﻤﻬﻢ ‪،‬‬
‫ﻳﻌﲏ‪ :‬ﱂ ﻳﻜﻦ ﻣﻌﻬﻢ ﻋﻠﻰ ﺍﻷﻣﺮ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﺑﻞ ﺍﺭﺗﻜﺐ ﳏﺮﻣﺎ ﺃﻭ ﻓﺮﻁ ﰲ ﻭﺍﺟﺐ ﻓﻘﺪ ﻇﻠﻤﻬﻢ‪ ،‬ﻭﻣﻦ ﺍﻋﺘﺪﻯ‬
‫ﻋﻠﻰ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺃﻭ ﻋﻠﻰ ﺃﻋﺮﺍﺿﻬﻢ ﺃﻭ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺃﻭ ﻋﻠﻰ ﻣﺎ ﳜﺘﺼﻮﻥ ﺑﻪ ﻓﻘﺪ ﻇﻠﻤﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻛﻠﻪ ﳏﺮﻡ‪.‬‬
‫ﻓﺈﺫﻥ ﺍﻟﻈﻠﻢ ﺑﺄﻧﻮﺍﻋﻪ ﺣﺮﺍﻡ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺷﻲﺀ ﻣﻦ ﺍﻟﻈﻠﻢ ‪-‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻳﻈﻠﻢ ﺃﺣﺪ‪ ‬ﺃﺣﺪﺍ ﺷﻴﺌﺎ‪ -‬ﻭﺇﳕﺎ ﻳﺄﺧﺬ‬
‫ﺍﳊﻖ ﺍﻟﺬﻱ ﻟﻪ‪ ،‬ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻌﺪ ﺫﻟﻚ‪  :‬ﻓﻼ ﺗﻈﺎﳌﻮﺍ ‪- ‬ﻳﻌﲏ‪ :‬ﻻ ﻳﻈﻠﻢ ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ‪-‬‬
‫ﻛﻠﻜﻢ ﺿﺎﻝ ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﻷﺻﻞ ﰲ‬ ‫‪‬‬ ‫ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﻛﻠﻜﻢ ﺿﺎﻝ ﺇﻻ ﻣﻦ ﻫﺪﻳﺘﻪ ﻓﺎﺳﺘﻬﺪﻭﱐ ﺃﻫﺪﻛﻢ‬ ‫‪‬‬

‫ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﺍﻷﺻﻞ ﰲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﻴﺚ ﺍﳉﻨﺲ ﺃﻧﻪ ﻇﻠﻮﻡ ﻭﺟﻬﻮﻝ‪ ،‬ﻭﳘﺎ ﺳﺒﺒﺎ ﺍﻟﻀﻼﻝ‪،‬‬
‫‪          ‬‬ ‫ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.           ‬‬
‫ﻓﺎﻷﻣﺎﻧﺔ ﻫﻲ ﺃﻣﺎﻧﺔ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻇﻠﻮﻣﺎ ﺟﻬﻮﻻ ﻛﺎﻥ ﺍﻷﻛﺜﺮ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺿﺎﻻ؛ ﻭﳍﺬﺍ‬
‫‪‬‬ ‫ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺿﺎﻟﻮﻥ‪ ،‬ﻭﻫﺬﺍ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﻧﺼﻮﺹ ﻛﺜﲑﺓ‪ ،‬ﻗﻮﻟﻪ ﻫﻨﺎ‪  :‬ﻛﻠﻜﻢ ﺿﺎﻝ ﺇﻻ ﻣﻦ ﻫﺪﻳﺘﻪ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﺍﻟﻐﺎﻟﺐ ﰲ ﻋﺒﺎﺩ ﺍﷲ ﺃ‪‬ﻢ ﺿﺎﻟﻮﻥ ﺇﻻ ﻣﻦ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻴﻪ ﺑﺎﳍﺪﺍﻳﺔ‪ ،‬ﻭﻫﺬﻩ‬
‫ﺍﳍﺪﺍﻳﺔ ﺗﻄﻠﺐ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻗﺎﻝ‪  :‬ﻓﺎﺳﺘﻬﺪﻭﱐ ﺃﻫﺪﻛﻢ ‪ ‬ﻳﻌﲏ‪ :‬ﺍﻃﻠﺒﻮﺍ ﻣﲏ ﺍﳍﺪﺍﻳﺔ ﺃﻫﺪﻛﻢ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺭﻏﺒﺔ ﺍﺑﻦ ﺁﺩﻡ ﰲ ﺍﳍﺪﺍﻳﺔ ﺇﻥ ﻃﻠﺒﻬﺎ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﻼ ﺑﺪ ﻣﻦ ﺍﺑﻦ ﺁﺩﻡ ﺃﻥ ﻳﺴﻌﻰ‬
‫ﰲ ﺃﺳﺒﺎﺏ ﺍﳍﺪﺍﻳﺔ‪ ،‬ﻓﺈﺫﺍ ﺭﻏﺐ ﻓﻴﻬﺎ ﻭﻓﻘﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﻫﺬﺍ ﻣﺮﺗﺒﻂ ﲟﺴﺄﻟﺔ ﻋﻈﻴﻤﺔ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻘﺪﺭ‪،‬‬
‫ﻭﻫﻲ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻳﻌﺎﻣﻞ ﻋﺒﺎﺩﻩ ﺑﺎﻟﻌﺪﻝ‪ ،‬ﻭﺧﺺ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﺑﺎﻟﺘﻮﻓﻴﻖ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻳﻌﻴﻨﻬﻢ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ‬
‫ﻳﻌﲏ‪ :‬ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ‬ ‫‪      ‬‬ ‫ﺭﺿﺎﻩ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪  :-‬ﻛﻠﻜﻢ ﺿﺎﻝ‬
‫ﻳﻌﲏ‪ :‬ﺍﻃﻠﺒﻮﺍ ﻣﲏ ﺍﳍﺪﺍﻳﺔ‬ ‫‪‬‬ ‫ﻛﻠﻜﻢ ﺿﺎﻝ ﺇﻻ ﻣﻦ ﻫﺪﻳﺘﻪ ﻓﺎﺳﺘﻬﺪﻭﱐ ﺃﻫﺪﻛﻢ‬ ‫‪‬‬ ‫ﺿﺎﻝ ﻓﻬﺪﺍﻩ ﺇﱃ ﺍﻟﻄﺮﻳﻖ‪:‬‬
‫ﺃﻫﺪﻛﻢ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﺍﳍﺪﺍﻳﺔ ﻳﻄﻠﺒﻬﺎ ﻛﻞ ﺃﺣﺪ‪ :‬ﺍﻟﻜﺎﻣﻞ ‪-‬ﻳﻌﲏ‪ :‬ﺍﻟﺴﺎﺑﻖ ﺑﺎﳋﲑﺍﺕ‪ ،-‬ﻭﺍﳌﻘﺘﺼﺪ‪ ،‬ﻭﺍﻟﻈﺎﱂ ﻟﻨﻔﺴﻪ‪ ،‬ﻛﻞ ﻳﻨﺒﻐﻲ‬
‫ﻋﻠﻴﻪ ﺑﻞ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻠﺐ ﺍﳍﺪﺍﻳﺔ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬؛ ﳍﺬﺍ ﻓﺮﺽ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺍﻟﺼﻼﺓ ﺳﻮﺭﺓ‬
‫‪    ‬‬ ‫ﺍﻟﻔﺎﲢﺔ‪ ،‬ﻭﻣﻦ ﺃﻋﻈﻢ ﻣﺎ ﻓﻴﻬﺎ ﻗﻮﻟﻪ ﻳﻌﲏ‪ :‬ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪ ‬ﻓﻄﻠﺐ ﺍﳍﺪﺍﻳﺔ ﻟﻠﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪.‬‬
‫ﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﺴﺎﺋﻞ ﻭﺃﺟﻠﻬﺎ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻋﻈﻢ ﻣﺎ ﺗﻄﻠﺒﻪ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ ﺗﻄﻠﺐ ﻣﻨﻪ ﺍﳍﺪﺍﻳﺔ ﺇﱃ‬
‫ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﺍﳍﺪﺍﻳﺔ ﻣﺮﺗﺒﺘﺎﻥ‪ :‬ﻫﺪﺍﻳﺔ ﺇﱃ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﲟﻌﲎ ﺍﻹﺭﺷﺎﺩ ﺇﻟﻴﻪ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻟﻪ‪ ،‬ﻭﺍﳍﺪﺍﻳﺔ ﲟﻌﲎ‬
‫ﺍﻹﺭﺷﺎﺩ ﻣﻨﻬﺎ ﺷﻲﺀ ﻗﺪ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﻓﻬﺪﺍﻳﺔ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻹﺭﺷﺎﺩ ﲤﺖ ﻭﻗﺎﻣﺖ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﳍﺪﺍﻳﺔ‪ :‬ﻫﺪﺍﻳﺔ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻹﺭﺷﺎﺩ ﺍﻟﱵ ﺗﺴﺄﻝ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﺃﻥ ﻳﻌﻄﻴﻚ ﺇﻳﺎﻫﺎ‪ ،‬ﺃﻥ ﺗﻜﻮﻥ ﻣﺮﺷﺪﺍ ﺇﻟﻴﻬﺎ؛ ﻷﻥ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺍﻹﺭﺷﺎﺩ ﻧﻮﻉ ﻣﻦ ﺍﻻﻫﺘﺪﺍﺀ‪ ،‬ﻓﻬﺪﺍﻳﺔ ﺍﻟﻨﱯ‬
‫‪ ‬ﻭﺍﳍﺪﺍﻳﺔ ﺍﻟﱵ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻮﺟﻮﺩﺓ ﺑﲔ ﻇﻬﺮﺍﱐ ﺍﳌﺴﻠﻤﲔ ﱂ ﻳﻔﻘﺪ ﻣﻨﻬﺎ ﺷﻲﺀ ﻭﷲ ﺍﳊﻤﺪ‪ ،‬ﻟﻜﻦ ﻣﻦ ﻳﻮﻓﻖ‬
‫ﺇﱃ ﺃﻥ ﻳﺮﺷﺪ ﺇﱃ ﻫﺬﻩ ﺍﳍﺪﺍﻳﺔ؟‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻓﺈﺫﻥ ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ‪ :‬ﻫﺪﺍﻳﺔ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻹﺭﺷﺎﺩ‪ ،‬ﻭﻟﻴﺴﺖ ﻫﻲ ﺍﳍﺪﺍﻳﺔ ﺍﻟﱵ ﲟﻌﲎ ﺃﻥ ‪‬ﺪﻱ ﻏﲑﻙ‪ ،‬ﻫﺬﻩ‬
‫ﺍﳍﺪﺍﻳﺔ ﺍﻟﱵ ﻫﻲ ﻃﻠﺐ ﺍﳍﺪﺍﻳﺔ ﻣﺮﺗﺒﺘﺎﻥ‪ :‬ﻫﺪﺍﻳﺔ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻹﺭﺷﺎﺩ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺗﻄﻠﺐ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ‬
‫ﻳﺪﻟﻚ ﻭﻳﺮﺷﺪﻙ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺍﳍﺪﺍﻳﺔ ﺍﻟﱵ ﺟﺎﺀ ‪‬ﺎ ﺍﳌﺼﻄﻔﻰ ‪. ‬‬
‫ﻭﻣﻨﻪ ﺃﻳﻀﺎ ﺍﻟﺘﻮﻓﻴﻖ ﳍﺎ‪ ،‬ﻓﺈﺫﺍ ﺩﻟﻠﺖ ﻋﻠﻴﻬﺎ ﻓﺘﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻮﻓﻘﻚ ﻻﺗﺒﺎﻋﻬﺎ‪ ،‬ﻫﺬﻩ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻳﺪﺧﻞ ﰲ‬
‫ﺫﻟﻚ ﻗﺼﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺷﻲﺀ ﻣﻌﲔ ﻣﻨﻪ‪.‬‬
‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﺃﻭ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺗﻔﺎﺻﻴﻞ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺎ ﳛﺐ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﻭﻳﺮﺿﻰ؛ ﻷﻥ ﺗﻔﺎﺻﻴﻞ ﺍﻹﳝﺎﻥ ﻛﺜﲑﺓ‪ ،‬ﻭﻷﻥ ﺗﻔﺎﺻﻴﻞ ﺍﻹﺳﻼﻡ ﻛﺜﲑﺓ؛ ﻭﻷﻥ ﺗﻔﺎﺻﻴﻞ ﻣﺎ ﳛﺐ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻭﻳﺮﺿﺎﻩ‪ ،‬ﻭﺗﻔﺎﺻﻴﻞ ﻣﺎ ﻳﺴﺨﻄﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ﻭﻳﺄﺑﺎﻩ ﻛﺜﲑﺓ ﻣﺘﻨﻮﻋﺔ‪.‬‬
‫ﻓﻜﻮﻧﻚ ﺗﺴﺄﻝ ﺍﻟﺮﺏ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ ﻳﻬﺪﻳﻚ ﻫﺬﺍ ﺧﺮﻭﺝ ﻣﻦ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻀﻼﻟﺔ؛ ﻷﻥ ﻋﺪﻡ‬
‫ﺍﳌﻌﺮﻓﺔ ﻋﺪﻡ ﺍﻟﻌﻠﻢ ﲟﺎ ﳛﺐ ﺍﷲ ﻭﻣﺎ ﺑﻪ ﺍﳍﺪﺍﻳﺔ ﻫﺬﺍ ﻧﻮﻉ ﻣﻦ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺼﺮﺍﻁ‪ ،‬ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ‬
‫ﺍﳍﺪﺍﻳﺔ ﺗﻄﻠﺐ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ ﻳﻬﺪﻳﻚ ﺇﱃ ﺗﻔﺎﺻﻴﻞ ﺍﻟﺼﺮﺍﻁ ‪ ،‬ﺗﻔﺎﺻﻴﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﺗﻔﺎﺻﻴﻞ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﺗﻔﺎﺻﻴﻞ ﺍﻻﻋﺘﻘﺎﺩ؛ ﺣﱴ ﺗﻌﻠﻤﻪ ﻓﺘﻌﻤﻞ ﺑﻪ ﻓﺘﻜﻮﻥ ﻣﺮﺗﺒﺘﻚ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻋﻠﻰ‪ ،‬ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪ ‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﻛﻠﻜﻢ ﺿﺎﻝ ﺇﻻ ﻣﻦ ﻫﺪﻳﺘﻪ ﻓﺎﺳﺘﻬﺪﻭﱐ ﺃﻫﺪﻛﻢ ‪ ‬ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﻄﺎﻟﺐ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﺃﻥ ﻳﻬﺪﻳﻨﺎ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ‪.‬‬
‫ﺍﻟﺮﺯﺍﻕ ﻫﻮ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ‬ ‫‪‬‬ ‫ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﻛﻠﻜﻢ ﺟﺎﺋﻊ ﺇﻻ ﻣﻦ ﺃﻃﻌﻤﺘﻪ ﻓﺎﺳﺘﻄﻌﻤﻮﱐ ﺃﻃﻌﻤﻜﻢ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﻭﺗﻌﺎﱃ‪ -‬ﻭﺍﻟﺮﺯﻕ ﻣﻨﻪ‪ ،‬ﻭﺍﻷﺭﺯﺍﻕ ﺑﻴﺪﻩ ﻳﺼﺮﻓﻬﺎ ﻛﻴﻒ ﻳﺸﺎﺀ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﺇﺫﺍ ﻓﺘﺢ ﺭﲪﺔ ﻓﻼ ﳑﺴﻚ ﳍﺎ ﻛﻤﺎ‬
‫‪             ‬‬ ‫ﻗﺎﻝ ﰲ ﻓﺎﲢﺔ ﺳﻮﺭﺓ ﻓﺎﻃﺮ‪:‬‬
‫‪.      ‬‬
‫ﻛﻠﻜﻢ ﺟﺎﺋﻊ ﺇﻻ ﻣﻦ ﺃﻃﻌﻤﺘﻪ‬ ‫‪‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﺍﻷﺭﺯﺍﻕ ﺍﻟﱵ ﺗﺴﺪ ‪‬ﺎ ﺍﳉﻮﺍﺭﺡ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻓﺎﺳﺘﻄﻌﻤﻮﱐ ﺃﻃﻌﻤﻜﻢ ‪ ‬ﻭﺇﻃﻌﺎﻡ ﺍﳉﺎﺋﻊ ﻭﺭﺯﻕ ﺍﻟﻔﻘﲑ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻫﺬﻩ ﻣﻦ ﺳﺄﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺇﻳﺎﻫﺎ‬

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‫ﻓﺈﻥ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻳﻌﻄﻴﻪ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻛﺎﻓﺮﺍ ﺃﻡ ﻛﺎﻥ ﻣﺴﻠﻤﺎ‪ ،‬ﺃﻛﺎﻥ ﻋﺎﺻﻴﺎ ﺃﻡ ﻛﺎﻥ ﺻﺎﳊﺎ؛ ﻷﻥ ﺫﻟﻚ ﻣﻦ‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﺮﺑﻮﺑﻴﺔ‪.‬‬
‫ﻭﺭﺑﻮﺑﻴﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻏﲑ ﺧﺎﺻﺔ ﺑﺎﳌﺴﻠﻢ ﺩﻭﻥ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﺃﻭ ﺑﺎﻟﺼﺎﱀ ﺩﻭﻥ ﺍﻟﻄﺎﱀ‪ ،‬ﻓﺎﳉﻤﻴﻊ ﺳﻮﺍﺀ ﰲ‬
‫ﺗﻌﺮﺿﻬﻢ ﻵﺛﺎﺭ ﻋﻄﺎﺀ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺈﻓﺮﺍﺩ ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﻓﲑﺯﻕ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﺍﳉﻤﻴﻊ ﻭﻳﻬﺐ ﺍﻷﻭﻻﺩ‬
‫ﻳﺎ ﻋﺒﺎﺩﻱ‪،‬‬ ‫‪‬‬ ‫ﻟﻠﺠﻤﻴﻊ‪ ،‬ﻭﳚﻴﺐ ﺩﻋﻮﺓ ﺍﳌﻀﻄﺮ ﻣﻦ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﻫﻜﺬﺍ ﰲ ﺇﻓﺮﺍﺩ ﺍﻟﺮﺑﻮﻳﺔ‪ ،‬ﻓﻘﻮﻟﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ‪:-‬‬
‫ﻛﻠﻜﻢ ﺟﺎﺋﻊ ﺇﻻ ﻣﻦ ﺃﻃﻌﻤﺘﻪ ﻓﺎﺳﺘﻄﻌﻤﻮﱐ ﺃﻃﻌﻤﻜﻢ ‪ ‬ﻣﻦ ﺍﺳﺘﻄﻌﻢ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺳﺄﻟﻪ ﺍﻟﻄﻌﺎﻡ ‪ ،‬ﺳﺄﻟﻪ‬
‫ﺍﻟﺮﺯﻕ ﻓﺈﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻗﺪ ﳚﻴﺐ ﺩﻋﺎﺀﻩ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﻛﻠﻜﻢ ﻋﺎﺭ ﺇﻻ ﻣﻦ ﻛﺴﻮﺗﻪ ﻓﺎﺳﺘﻜﺴﻮﱐ ﺃﻛﺴﻜﻢ ‪ ‬ﻭﻫﺬﺍ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺳﺒﻖ‪  ،‬ﻳﺎ‬
‫ﺇﻧﻜﻢ ﲣﻄﺌﻮﻥ‬ ‫‪‬‬ ‫ﻋﺒﺎﺩﻱ‪ ،‬ﺇﻧﻜﻢ ﲣﻄﺌﻮﻥ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺃﻧﺎ ﺃﻏﻔﺮ ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌﺎ ﻓﺎﺳﺘﻐﻔﺮﻭﱐ ﺃﻏﻔﺮ ﻟﻜﻢ‬
‫ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﺍﳋﻄﺄ ﻫﻨﺎ ﲟﻌﲎ ﺍﻹﰒ؛ ﻷﻥ ﺍﳋﻄﺄ ﺍﻟﺬﻱ ﻫﻮ ﲟﻌﲎ ﺍﳋﻄﺄ‪ ،‬ﺃﻭ ﻋﺪﻡ ﺍﻟﺘﻌﻤﺪ ﻫﺬﺍ ﻣﻌﻔﻮ ﻋﻨﻪ‪،‬‬
‫ﻭﻫﻨﺎ ﻗﺎﻝ‪  :‬ﺇﻧﻜﻢ ﲣﻄﺌﻮﻥ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺃﻧﺎ ﺃﻏﻔﺮ ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌﺎ ‪. ‬‬
‫ﻓﺎﳋﻄﻴﺌﺔ ﺍﳌﻘﺼﻮﺩ ﺑـ "ﲣﻄﺌﻮﻥ" ﺃﻱ‪ :‬ﺗﻌﻤﻠﻮﻥ ﺑﺎﳋﻄﺎﻳﺎ‪ ،‬ﺗﻌﻤﻠﻮﻥ ﺍﳋﻄﻴﺌﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻨﺎﻩ ﺍﻟﻌﻤﻞ ﺑﺎﻹﰒ‪،‬‬
‫ﻭﻫﺬﺍ ﻳﻐﻔﺮ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻹﻧﺎﺑﺔ‪ ،‬ﻓﻠﻴﺲ ﺍﳌﺮﺍﺩ ﻃﺒﻌﺎ ﺍﳋﻄﺄ؛ ﻷﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻔﺎ ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‬
‫‪   ‬‬ ‫ﺍﳋﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ ﻭﻣﺎ ﺍﺳﺘﻜﺮﻫﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﰲ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪:‬‬
‫‪.      ‬‬
‫ﻗﺎﻝ‪ :‬ﻓﺎﺳﺘﻐﻔﺮﻭﱐ ﻭﺃﻧﺎ ﺃﻏﻔﺮ ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌﺎ‪ .‬ﻫﺬﺍ ﻣﻘﻴﺪ ﲟﺎ ﻫﻮ ﻏﲑ ﺍﻟﺸﺮﻙ‪ ،‬ﺃﻣﺎ ﺍﻟﺸﺮﻙ ﻓﺈﻥ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻻ ﻳﻐﻔﺮﻩ ﺇﻻ ﳌﻦ ﺗﺎﺏ ﻭﺃﺳﻠﻢ‪ ،‬ﺃﻣﺎ ﻏﲑ ﺍﻟﺸﺮﻙ ﳑﺎ ﻫﻮ ﺩﻭﻧﻪ ﻓﺈﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻳﻐﻔﺮﻩ ‪-‬ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ‪ -‬ﺇﺫﺍ ﺷﺎﺀ ﺃﻭ ﳌﻦ ﺗﺎﺏ‪.‬‬
‫‪         ‬‬ ‫ﻗﺎﻝ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﰲ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪:‬‬
‫ﺃﲨﻊ ﺍﳌﻔﺴﺮﻭﻥ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﺃ‪‬ﺎ ﰲ‬ ‫‪          ‬‬

‫‪   ‬‬ ‫‪ ‬ﳌﻦ ﺗﺎﺏ ‪ ،‬ﻭﻗﻮﻟﻪ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪:‬‬ ‫‪      ‬‬ ‫ﺍﻟﺘﺎﺋﺒﲔ‪ ،‬ﻓـ‪:‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫‪"            ‬ﻻ ﻳﻐﻔﺮ ﺃﻥ ﻳﺸﺮﻙ ﺑﻪ ﺍﻟﺸﺮﻙ" ﻏﲑ ﺩﺍﺧﻞ ﰲ‬
‫‪       ‬ﻳﻌﲏ‪ :‬ﰲ ﺣﻖ ﻏﲑ ﺍﻟﺘﺎﺋﺐ‪.‬‬ ‫‪‬‬ ‫ﺍﳌﻐﻔﺮﺓ‪،‬‬
‫ﻓﺤﺼﻞ ﻟﻨﺎ ﺃﻥ ﻣﻦ ﺗﺎﺏ ﺗﺎﺏ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﻐﻔﺮ ﺍﷲ ﺫﻧﺒﻪ ﺃﻳﺎ ﻛﺎﻥ ﺍﻟﺸﺮﻙ ﺃﻭ ﻣﺎ ﺩﻭﻧﻪ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺘﺐ ﻓﺈﻥ‬
‫ﻛﺎﻥ ﻣﺸﺮﻛﺎ ﻓﺈﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻧﺒﻪ ﻣﺎ ﺩﻭﻥ ﺍﻟﺸﺮﻙ ﻓﺈﻧﻪ ﲢﺖ ﺍﳌﺸﻴﺌﺔ‪ ،‬ﺇﻥ ﺷﺎﺀ ﻏﻔﺮ ﻟﻪ‬
‫ﻭﺇﻥ ﺷﺎﺀ ﻋﺬﺑﻪ ﺑﺬﻧﺒﻪ‪ ،‬ﻓﺈﺫﻥ ﻗﻮﻟﻪ ﻫﻨﺎ‪  :‬ﻭﺃﻧﺎ ﺃﻏﻔﺮ ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌﺎ ‪ ‬ﻣﻘﻴﺪ ﲟﺎ ﺫﻛﺮﺕ ﻟﻚ‪.‬‬
‫ﻳﻌﲏ‪ :‬ﺍﻃﻠﺒﻮﺍ ﻣﲏ ﺍﳌﻐﻔﺮﺓ ﻓﺄﻧﺎ ﺃﻏﻔﺮ ﺫﻟﻚ ﻟﻜﻢ‪ ،‬ﺍﳊﻘﻴﻘﺔ ﺍﳊﺪﻳﺚ ﻃﻮﻳﻞ‪،‬‬ ‫‪‬‬ ‫ﻓﺎﺳﺘﻐﻔﺮﻭﱐ ﺃﻏﻔﺮ ﻟﻜﻢ‬ ‫‪‬‬

‫ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﺇﻧﻜﻢ ﻟﻦ ﺗﺒﻠﻐﻮﺍ ﺿﺮﻱ‬ ‫‪‬‬ ‫ﻭﻛﻞ ﻛﻠﻤﺔ ﲢﺘﺎﺝ ﺇﱃ ﺑﻴﺎﻥ ﻭﺇﱃ ﺗﻔﺼﻴﻞ‪ ،‬ﻓﻠﻌﻠﻲ ﺃﲨﻞ ﻓﻴﻤﺎ ﻳﺄﰐ‪:‬‬
‫ﻓﺘﻀﺮﻭﱐ‪ ،‬ﻭﻟﻦ ﺗﺒﻠﻐﻮﺍ ﻧﻔﻌﻲ ﻓﺘﻨﻔﻌﻮﱐ ‪ ‬ﻭﻫﺬﺍ ﻷﺟﻞ ﻛﻤﺎﻝ ﺍﻟﻐﲎ‪ ،‬ﻛﻤﺎﻝ ﻏﲎ ﺍﳌﻮﱃ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﺈﻥ ﺍﷲ‬
‫‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﺫﻭ ﺍﻟﻜﻤﺎﻝ ﰲ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻭﻣﻦ ﺃﲰﺎﺋﻪ ﺍﻟﻐﲏ‪ ،‬ﻭﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﻐﲎ‪ ،‬ﻓﻬﻮ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻏﲏ ﻋﻦ‬
‫ﺍﻟﻌﺒﺎﺩ ﻭﻟﻦ ﻳﺒﻠﻐﻮﺍ ﻧﻔﻌﻪ ﻭﻟﻦ ﻳﺒﻠﻐﻮﺍ ﺿﺮﻩ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﺑﻞ ﻫﻮ ﺍﻟﻐﲏ ﻋﻦ ﺧﻠﻘﻪ ﺃﲨﻌﲔ‪.‬‬
‫ﻭﻛﻤﺎ ﻗﺎﻝ ﻫﻨﺎ‪  :‬ﺇﻧﻜﻢ ﻟﻦ ﺗﺒﻠﻐﻮﺍ ﻧﻔﻌﻲ ﻓﺘﻨﻔﻌﻮﱐ‪ ،‬ﻭﻟﻦ ﺗﺒﻠﻐﻮﺍ ﺿﺮﻱ ﻓﺘﻀﺮﻭﱐ ‪ ‬ﺑﻞ ﻫﻮ ‪-‬ﺳﺒﺤﺎﻧﻪ‪-‬‬
‫ﺃﺟﻞ ﻭﺃﻋﻈﻢ ﻣﻦ ﺃﻥ ﻳﺆﺛﺮ ﺍﻟﻌﺒﺎﺩ ﻓﻴﻪ ﻧﻔﻌﺎ ﺃﻭ ﺿﺮﺍ‪ ،‬ﺑﻞ ﻫﻢ ﺍﶈﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﺍﳌﻔﺘﻘﺮﻭﻥ ﺇﻟﻴﻪ ﻣﻦ ﲨﻴﻊ ﺍﳉﻬﺎﺕ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻳﺎ ﻋﺒﺎﺩﻱ ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ‪ ،‬ﻭﺇﻧﺴﻜﻢ ﻭﺟﻨﻜﻢ‪ ،‬ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺃﺗﻘﻰ ﻗﻠﺐ ﺭﺟﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ‬
‫ﻳﻌﲏ‪ :‬ﺃﻥ ﺗﻘﻮﻯ ﺍﻟﻌﺒﺎﺩ ﻟﻴﺲ ﺍﳌﻨﺘﻔﻊ ﻣﻨﻬﺎ ﺍﻟﺮﺏ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻞ ﻫﻢ‬ ‫‪‬‬ ‫‪-‬ﻣﺎ ﺯﺍﺩ ﺫﻟﻚ ﰲ ﻣﻠﻜﻲ ﺷﻴﺌﺎ‬
‫ﺍﳌﻨﺘﻔﻌﻮﻥ‪ ،‬ﻓﻬﻢ ﺍﶈﺘﺎﺟﻮﻥ ﺃﻥ ﻳﺘﻘﻮﺍ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﻭﻫﻢ ﺍﶈﺘﺎﺟﻮﻥ ﺃﻥ ﻳﻄﻴﻌﻮﺍ ﺭ‪‬ﻢ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻭﻫﻢ‬
‫ﺍﶈﺘﺎﺟﻮﻥ ﺃﻥ ﻳﺘﻘﺮﺑﻮﺍ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻥ ﻳﺘﺬﻟﻠﻮﺍ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﺮﻭﺍ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﺧﲑﺍ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﻓﻬﻮ ﺍﻟﻐﲏ ﻋﻦ ﻋﺒﺎﺩﻩ ﺍﻟﺬﻱ ﻻ ﳛﺘﺎﺝ ﺇﻟﻴﻬﻢ؛ ﺇﻥ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﻫﻮ‬
‫ﺍﻟﻜﺎﻣﻞ ﰲ ﺻﻔﺎﺗﻪ‪ ،‬ﺍﻟﻜﺎﻣﻞ ﰲ ﺃﲰﺎﺋﻪ ﺍﻟﺬﻱ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺃﺣﺪ ﻣﻦ ﺧﻠﻘﻪ‪ ،‬ﺗﻌﺎﱃ ﺍﷲ ﻭﺗﻘﺪﺱ ﻋﻤﺎ ﻳﻘﻮﻝ‬
‫ﺍﻟﻈﺎﳌﻮﻥ ﻋﻠﻮﺍ ﻛﺒﲑﺍ‪.‬‬
‫ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴﻜﻢ ﻭﺟﻨﻜﻢ‪ ،‬ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺃﻓﺠﺮ ﻗﻠﺐ ﺭﺟﻞ ﻭﺍﺣﺪ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﻣﻨﻜﻢ ‪-‬ﻣﺎ ﻧﻘﺺ ﺫﻟﻚ ﻣﻦ ﻣﻠﻜﻲ ﺷﻴﺌﺎ ‪ ‬ﺍﻟﺬﻱ ﻳﻌﺼﻲ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻻ ﻳﻀﺮ ﺇﻻ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﳛﺘﺎﺝ ﺍﷲ‬

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‫‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺇﱃ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﻻ ﻳﻀﺮﻩ ﺃﻥ ﻳﻌﺼﻴﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﻭﻫﺬﺍ ﻳﻌﻈﻢ ﺑﻪ ﺍﻟﻌﺒﺪ ﺍﻟﺮﻏﺐ ﰲ ﺍﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪-‬؛ ﻷﻧﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻫﻮ ﺫﻭ ﺍﻟﻔﻀﻞ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺫﻭ ﺍﳌﻨﺔ ﻭﺍﻹﻛﺮﺍﻡ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩ ﻫﻢ ﺍﶈﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ‪.‬‬
‫ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴﻜﻢ ﻭﺟﻨﻜﻢ‪ ،‬ﻗﺎﻣﻮﺍ ﰲ ﺻﻌﻴﺪ ﻭﺍﺣﺪ ﻓﺴﺄﻟﻮﱐ‪،‬‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫‪‬‬ ‫ﻓﺄﻋﻄﻴﺖ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻣﺴﺄﻟﺘﻪ ‪-‬ﻣﺎ ﻧﻘﺺ ﺫﻟﻚ ﳑﺎ ﻋﻨﺪﻱ ﺇﻻ ﻛﻤﺎ ﻳﻨﻘﺺ ﺍﳌﺨﻴﻂ ﺇﺫﺍ ﺃﺩﺧﻞ ﺍﻟﺒﺤﺮ‬
‫ﺍﳌﺨﻴﻂ ﺍﳌﺮﺍﺩ ﺑﻪ‪ :‬ﺍﻹﺑﺮﺓ ﺍﻟﺴﻤﻴﻜﺔ ﺇﺫﺍ ﺃﺩﺧﻠﺖ ﰲ ﺍﻟﺒﺤﺮ ﰒ ﺃﺧﺮﺟﺖ ﻓﺈ‪‬ﺎ ﻻ ﺗﺄﺧﺬ ﻣﻦ ﻣﺎﺀ ﺍﻟﺒﺤﺮ ﺷﻴﺌﺎ‪.‬‬
‫ﻓﻠﻮ ﺃﻥ ﺃﻭﻝ ﺍﻟﻌﺒﺎﺩ ﻭﺁﺧﺮﻫﻢ ﻭﺇﻧﺴﻬﻢ ﻭﺟﻨﻬﻢ ﺳﺄﻟﻮﺍ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺻﻌﻴﺪ ﻭﺍﺣﺪ ﺳﺄﻝ ﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﺴﺄﻟﺘﻪ‪ ،‬ﻓﺄﻋﻄﻰ ﺍﷲ ﻛﻞ ﻭﺍﺣﺪ ﻣﺎ ﺳﺄﻝ ‪-‬ﻣﺎ ﻧﻘﺺ ﺫﻟﻚ ﻣﻦ ﻣﻠﻚ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺷﻴﺌﺎ ﺇﻻ ﻛﻤﺎ ﻳﻨﻘﺺ‬
‫ﺍﳌﺨﻴﻂ‪ ،‬ﻛﻤﺎ ﺗﻨﻘﺺ ﺍﻹﺑﺮﺓ ﻣﻦ ﺍﳊﺪﻳﺪ ﺇﺫﺍ ﺃﺩﺧﻠﺖ ﰲ ﺍﻟﺒﺤﺮ‪ ،‬ﰒ ﺧﺮﺟﺖ ‪-‬ﻓﺈ‪‬ﺎ ﻻ ﺗﻨﻘﺺ ﻣﻦ ﺍﻟﺒﺤﺮ ﺷﻴﺌﺎ‬
‫ﻳﺬﻛﺮ‪ ،‬ﻭﻫﻜﺬﺍ؛ ﻷﻥ ﻣﻠﻚ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺍﺳﻊ‪ ،‬ﻭﻷﻥ ﻣﻠﻜﻮﺗﻪ ﻋﻈﻴﻢ‪ ،‬ﻭﺣﺎﺟﺎﺕ ﺍﻟﻌﺒﺎﺩ ﻟﻴﺴﺖ ﺑﺸﻲﺀ‬
‫ﰲ ﺟﻨﺐ ﻣﻠﻜﻮﺕ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.-‬‬
‫ﻓﺈ‪‬ﻢ ﻳﻌﻄﻮﻥ ﳑﺎ ﰲ ﺍﻷﺭﺽ ‪-‬ﻳﻌﲏ‪ :‬ﺑﻌﺾ ﻣﺎ ﰲ ﺍﻷﺭﺽ ﻳﻜﻔﻲ ﺍﻟﻌﺒﺎﺩ ﺃﲨﻌﲔ‪ -‬ﻭﻣﻠﻚ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻭﺍﺳﻊ‪ ،‬ﻭﻣﺎ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﰲ ﻛﺮﺳﻲ ﺍﻟﺮﲪﻦ ﺇﻻ ﻛﺪﺭﺍﻫﻢ ﺃﻟﻘﻴﺖ ﰲ ﺗﺮﺱ ‪-‬ﻳﻌﲏ‪ :‬ﺃ‪‬ﺎ‬
‫ﺻﻐﲑﺓ ﺟﺪﺍ‪ ،-‬ﻓﺤﺎﺟﺎﺕ ﺍﻟﻌﺒﺎﺩ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻷﺭﺽ ﻭﻣﺎ ﺣﻮﳍﺎ ‪-‬ﻳﻌﲏ‪ :‬ﻭﺍﻟﺴﻤﺎﺀ ﺍﻟﱵ ﺗﻘﺮﺏ ﻣﻨﻬﻢ‪ -‬ﻭﻫﺬﺍ ﺇﺫﺍ‬
‫ﺃﻋﻄﻲ ﻛﻞ ﺃﺣﺪ ﻣﺎ ﺳﺄﻝ ﻓﺈﻧﻪ ﻳﻌﻄﻰ ﳑﺎ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﻫﺬﺍ ﺷﻲﺀ ﻳﺴﲑ ﺟﺪﺍ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺎ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻓﻜﻴﻒ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﻠﻜﻮﺕ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪.‬‬
‫ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻌﺪ ﺫﻟﻚ‪  :‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﺇﳕﺎ ﻫﻲ ﺃﻋﻤﺎﻟﻜﻢ ﺃﺣﺼﻴﻬﺎ ﻟﻜﻢ ﰒ ﺃﻭﻓﻴﻜﻢ ﺇﻳﺎﻫﺎ ‪ ‬ﺇﳕﺎ ﻫﻲ‬
‫ﺃﻋﻤﺎﻟﻜﻢ ‪-‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺇﳚﺎﺩﻛﻢ ﺍﻻﺑﺘﻼﺀ ﻭﺍﻟﺘﻜﻠﻴﻒ‪ -‬ﻓﺈﳕﺎ ﺍﻷﻣﺮ ﺭﺍﺟﻊ ﺇﱃ ﺃﻋﻤﺎﻟﻜﻢ‪ ،‬ﱂ ﳜﻠﻖ ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﳋﻠﻖ ﻷ‪‬ﻢ ﺳﻴﻨﻔﻌﻮﻩ‪ ،‬ﺃﻭ ﻷﻧﻪ ﳜﺸﻰ ﻣﻨﻬﻢ ﺃﻥ ﻳﻀﺮﻭﻩ‪ ،‬ﺃﻭ ﻷﻧﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﳏﺘﺎﺝ ﺃﻥ‬
‫ﻳﻌﻄﻴﻬﻢ‪ ،‬ﺑﻞ ﺇﳕﺎ ﻫﻮ ﺍﻻﺑﺘﻼﺀ‪ ،‬ﺍﺑﺘﻼﺅﻫﻢ ‪‬ﺬﺍ ﺍﻟﺘﻜﻠﻴﻒ ‪‬ﺬﺍ ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻫﻮ ﻋﺒﺎﺩﺗﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫‪          ‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ‪:‬‬
‫‪     ‬‬ ‫ﻭﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬ ‫‪     ‬‬

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‫‪                 ‬‬

‫‪.   ‬‬

‫ﻓﻐﲎ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﻋﻦ ﻋﺒﺎﺩﻩ ﺃﻋﻈﻢ ﺍﻟﻐﲎ‪ ،‬ﻭﻫﻢ ﳏﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻻﺑﺘﻼﺀ ﺣﺼﻞ ﲞﻠﻘﻬﻢ‪،‬‬
‫‪‬‬ ‫ﻓﺎﺑﺘﻠﻰ ﺍﷲ ﺍﻟﻌﺒﺎﺩ ﲝﻴﺎ‪‬ﻢ‪ ،‬ﻭﻧﺘﻴﺠﺔ ﻫﺬﺍ ﺍﻻﺑﺘﻼﺀ ﺃﻥ ﺃﻋﻤﺎﳍﻢ ﺳﺘﺤﺼﻰ‪  :‬ﺇﳕﺎ ﻫﻲ ﺃﻋﻤﺎﻟﻜﻢ ﺃﺣﺼﻴﻬﺎ ﻟﻜﻢ‬
‫ﻭﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪" :-‬ﺃﺣﺼﻴﻬﺎ" ﺍﻹﺣﺼﺎﺀ ﲟﻌﲎ ﺍﻟﻌﺪ ﺍﻟﺘﻔﺼﻴﻠﻲ ﻭﺍﳊﻔﻆ؛ ﻷﻥ ﺍﻹﺣﺼﺎﺀ ﻟﻪ ﻣﺮﺍﺗﺐ‪ :‬ﻓﻤﻨﻬﺎ‬
‫‪    ‬‬ ‫ﺍﻟﻌﺪ ﺍﻟﺘﻔﺼﻴﻠﻲ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﳊﻔﻆ ﻭﻋﺪﻡ ﺍﻟﺘﻀﻴﻴﻊ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.        ‬‬
‫‪   ‬ﻭﺍﻹﺣﺼﺎﺀ ﻳﺸﻤﻞ ﻣﻌﺮﻓﺔ ﺍﻟﺘﻔﺎﺻﻴﻞ‬ ‫‪   ‬‬ ‫ﻭﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻳﻌﲏ ﺗﻜﺘﺐ ﻋﻠﻴﻜﻢ‬ ‫‪‬‬ ‫ﻭﻛﺘﺎﺑﺔ ﺫﻟﻚ‪ ،‬ﻭﻳﺸﻤﻞ ﺃﻳﻀﺎ ﺍﳊﻔﻆ ﻭﻋﺪﻡ ﺍﻟﺘﻀﻴﻴﻊ‪  :‬ﻓﺈﳕﺎ ﻫﻲ ﺃﻋﻤﺎﻟﻜﻢ ﺃﺣﺼﻴﻬﺎ‬
‫ﺑﺘﻔﺎﺻﻴﻠﻬﺎ‪ ،‬ﻭﺃﻋﺮﻓﻜﻢ ﺇﻳﺎﻫﺎ ﺑﺘﻔﺎﺻﻴﻠﻬﺎ‪ ،‬ﻭﺃﺣﻔﻈﻬﺎ ﻟﻜﻢ ﻓﻼ ﺗﻀﻴﻊ‬
‫ﺍﳊﺴﻨﺎﺕ ﺑﺎﳊﺴﻨﺎﺕ‪ ،‬ﻭﺍﻟﺴﻴﺌﺎﺕ ﲟﺎ ﳛﻜﻢ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﻴﻪ‪ ،‬ﻓﻤﻦ ﻓﻌﻞ‬ ‫‪‬‬ ‫ﰒ ﺃﻭﻓﻴﻜﻢ ﺇﻳﺎﻫﺎ‬ ‫‪‬‬

‫ﺍﻟﺴﻴﺌﺎﺕ ﻓﻬﻮ ﻋﻠﻰ ﺧﻄﺮ ﻋﻈﻴﻢ‪ ،‬ﻭﻣﻦ ﻓﻌﻞ ﺍﳊﺴﻨﺎﺕ ﻓﻬﻮ ﻋﻠﻰ ﺭﺟﺎﺀ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺟﲔ‪.‬‬
‫ﻷﻥ ﺍﻟﻌﺒﺪ ﻫﻮ‬ ‫‪‬‬ ‫ﻓﻤﻦ ﻭﺟﺪ ﺧﲑﺍ ﻓﻠﻴﺤﻤﺪ ﺍﷲ ﻭﻣﻦ ﻭﺟﺪ ﻏﲑ ﺫﻟﻚ ﻓﻼ ﻳﻠﻮﻣﻦ ﺇﻻ ﻧﻔﺴﻪ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﻛﻞ ﻧﻔﺲ ﺗﻌﻠﻢ ﻣﺎ ﺗﻌﻤﻞ ﻭﺻﻮﺍ‪‬ﺎ‬ ‫‪       ‬‬ ‫ﺍﳊﺴﻴﺐ ﻋﻠﻰ ﻧﻔﺴﻪ‪:‬‬
‫‪           ‬‬ ‫ﻭﺧﻄﺄﻫﺎ‪ ،‬ﻭﻟﻮ ﺃﻟﻘﺖ ﺍﳌﻌﺎﺫﻳﺮ‪:‬‬
‫ﻗﺎﻝ‪  :‬ﻓﻤﻦ ﻭﺟﺪ ﺧﲑﺍ ﻓﻠﻴﺤﻤﺪ ﺍﷲ ‪ ‬ﻳﻌﲏ‪ :‬ﻓﻠﻴﺜﻦ ﻋﻠﻰ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺬﻟﻚ؛ ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺃﻋﺎﻧﻪ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺪ ﻏﲑ ﺫﻟﻚ ﻓﻼ ﻳﻠﻮﻣﻦ ﺇﻻ ﻧﻔﺴﻪ؛ ﻷﻥ ﺍﻟﻌﺒﺪ ﻫﻮ ﺍﻟﺬﻱ ﺟﲎ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﺃﻗﺎﻡ‬
‫ﺍﳊﺠﺔ ﻭﺑﲔ ﺍﶈﺠﺔ‪ ،‬ﻭﺳﻠﻚ ﺑﻨﺎ ﺍﻟﺴﺒﻴﻞ ﺍﻷﻗﻮﻡ‪ ،‬ﻓﺎﻷﻣﺮ ﻭﺍﺿﺢ ﻭﺍﻟﻌﺒﺎﺩ ﻫﻢ ﺍﻟﺬﻳﻦ ﳚﻨﻮﻥ ﻋﻠﻰ ﻧﻔﺴﻬﻢ‪.‬‬
‫‪ ‬ﺍﻟﻠﻬﻢ‪ ،‬ﺍﻫﺪﻧﺎ ﻓﻴﻤﻦ ﻫﺪﻳﺖ‪ ،‬ﻭﻋﺎﻓﻨﺎ ﻓﻴﻤﻦ ﻋﺎﻓﻴﺖ‪ ،‬ﻭﺗﻮﻟﻨﺎ ﻓﻴﻤﻦ ﺗﻮﻟﻴﺖ ‪. ‬‬

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‫ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺫﻫﺐ ﺃﻫﻞ ﺍﻟﺪﺛﻮﺭ ﺑﺎﻷﺟﻮﺭ‬
‫ﻭﻋﻦ ﺃﰊ ﺫﺭ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻳﻀﺎ‪  :-‬ﺃﻥ ﻧﺎﺳﺎ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺫﻫﺐ‬
‫ﺃﻫﻞ ﺍﻟﺪﺛﻮﺭ ﺑﺎﻷﺟﻮﺭ‪ :‬ﻳﺼﻠﻮﻥ ﻛﻤﺎ ﻧﺼﻠﻲ‪ ،‬ﻭﻳﺼﻮﻣﻮﻥ ﻛﻤﺎ ﻧﺼﻮﻡ‪ ،‬ﻭﻳﺘﺼﺪﻗﻮﻥ ﺑﻔﻀﻮﻝ ﺃﻣﻮﺍﳍﻢ‪ .‬ﻗﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻭﻟﻴﺲ ﻗﺪ ﺟﻌﻞ ﺍﷲ ﻟﻜﻢ ﻣﺎ ﺗﺼﺪﻗﻮﻥ‪ :‬ﺇﻥ ﺑﻜﻞ ﺗﺴﺒﻴﺤﺔ ﺻﺪﻗﺔ‪ ،‬ﻭﻛﻞ ﺗﻜﺒﲑﺓ ﺻﺪﻗﺔ‪ ،‬ﻭﻛﻞ‬
‫ﲢﻤﻴﺪﺓ ﺻﺪﻗﺔ‪ ،‬ﻭﻛﻞ ‪‬ﻠﻴﻠﺔ ﺻﺪﻗﺔ‪ ،‬ﻭﺃﻣﺮ ﲟﻌﺮﻭﻑ ﺻﺪﻗﺔ‪ ،‬ﻭ‪‬ﻲ ﻋﻦ ﻣﻨﻜﺮ ﺻﺪﻗﺔ‪ ،‬ﻭﰲ ﺑﻀﻊ ﺃﺣﺪﻛﻢ‬
‫ﺻﺪﻗﺔ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﻳﺄﰐ ﺃﺣﺪﻧﺎ ﺷﻬﻮﺗﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻪ ﻓﻴﻬﺎ ﺃﺟﺮ؟! ﻗﺎﻝ‪ :‬ﺃﺭﺃﻳﺘﻢ ﻟﻮ ﻭﺿﻌﻬﺎ ﰲ ﺣﺮﺍﻡ‪،‬‬
‫ﺃﻛﺎﻥ ﻋﻠﻴﻪ ﻭﺯﺭ؟ ﻛﺬﻟﻚ ﻟﻮ ﻭﺿﻌﻬﺎ ﰲ ﺍﳊﻼﻝ ﻛﺎﻥ ﻟﻪ ﺃﺟﺮ ‪ ‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ﻟﻠﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬ ‫‪‬‬ ‫ﺃﻥ ﻧﺎﺳﺎ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ‬ ‫‪‬‬ ‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﰊ ﺫﺭ ﺃﻳﻀﺎ‪:‬‬
‫ﺫﻫﺐ ﺃﻫﻞ ﺍﻟﺪﺛﻮﺭ ﻳﻌﲏ‪ :‬ﺃﻥ ﺃﻫﻞ ﺍﻟﻐﲎ ﺫﻫﺒﻮﺍ‬ ‫‪‬‬ ‫ﻭﺍﻟﺴﻼﻡ‪ :-‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺫﻫﺐ ﺃﻫﻞ ﺍﻟﺪﺛﻮﺭ ﺑﺎﻷﺟﻮﺭ‬
‫ﺑﺎﻷﺟﺮ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬؛ ﻷﻥ ﳍﻢ ﺃﻣﻮﺍﻻ ﻳﺘﺼﺪﻗﻮﻥ ‪‬ﺎ‪ ،‬ﻭﺍﻟﺼﺪﻗﺔ ﺃﻣﺮﻫﺎ ﻋﻈﻴﻢ‪.‬‬
‫‪ ‬ﻗﺎﻟﻮﺍ ﺫﻫﺐ ﺃﻫﻞ ﺍﻟﺪﺛﻮﺭ ﺑﺎﻷﺟﻮﺭ‪ :‬ﻳﺼﻠﻮﻥ ﻛﻤﺎ ﻧﺼﻠﻲ‪ ،‬ﻭﻳﺼﻮﻣﻮﻥ ﻛﻤﺎ ﻧﺼﻮﻡ‪ ،‬ﻭﻳﺘﺼﺪﻗﻮﻥ ﺑﻔﻀﻮﻝ‬
‫ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻴﺰﻫﻢ ﺑﺄ‪‬ﻢ ﻳﺘﺼﺪﻗﻮﻥ‪ ،‬ﻓﻴﺼﻠﻮﻥ ﻛﻤﺎ ﻧﺼﻠﻲ‪ ،‬ﻭﻳﺼﻮﻣﻮﻥ ﻛﻤﺎ‬ ‫‪‬‬ ‫ﺃﻣﻮﺍﳍﻢ‬
‫ﻧﺼﻮﻡ‪ ،‬ﻟﻜﻦ ﲤﻴﺰﻭﺍ ﻋﻨﺎ ﺑﺎﻟﺼﺪﻗﺔ‪ ،‬ﻓﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺪﺛﻮﺭ ﺑﺄﺟﻮﺭ ﺍﻟﺼﺪﻗﺔ‪.‬‬
‫ﻓﺎﻟﻨﱯ ‪ ‬ﺑﲔ ﳍﻢ ﺃﻥ ﻣﻌﲎ ﺍﻟﺼﺪﻗﺔ ﻭﺍﺳﻊ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺃﻭﻟﻴﺲ ﻗﺪ ﺟﻌﻞ ﺍﷲ ﻟﻜﻢ‬
‫ﻭﻫﺬﺍ ﻓﻴﻪ ﺍﳊﺚ ﻋﻠﻰ ﲰﺎﻉ ﻣﺎ ﺟﻌﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻠﻔﻘﺮﺍﺀ‪ ،‬ﺑﻞ ﻭﻟﻌﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ‬ ‫‪‬‬ ‫ﻣﺎ ﺗﺼﺪﻗﻮﻥ ﺑﻪ‬
‫ﺍﻷﻏﻨﻴﺎﺀ ﻭﺍﻟﻔﻘﺮﺍﺀ ﲨﻴﻌﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺼﺪﻗﺎﺕ ﺍﻟﱵ ﻻ ﺗﺪﺧﻞ ﰲ ﺍﻟﺼﺪﻗﺎﺕ ﺍﳌﺎﻟﻴﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺒﲏ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺼﺪﻗﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ؛ ﻓﺈﻥ ﺍﻟﺼﺪﻗﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻴﺴﺖ ﻫﻲ ﺍﻟﺼﺪﻗﺔ ﺑﺎﳌﺎﻝ‪،‬‬
‫ﻭﺍﻟﺼﺪﻗﺔ ﺑﺎﳌﺎﻝ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻓﺎﻟﺼﺪﻗﺔ ﺇﻳﺼﺎﻝ ﺍﳋﲑ‪ ،‬ﺗﻌﺮﻳﻒ ﺍﻟﺼﺪﻗﺔ‪ :‬ﺇﻳﺼﺎﻝ ﺍﳋﲑ ﻭﺍﻟﻨﻔﻊ ﻟﻠﻐﲑ؛‬
‫ﻭﳍﺬﺍ ﻳﻮﺻﻒ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺄﻧﻪ ﻣﺘﺼﺪﻕ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪.‬‬
‫ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﳌﺎ ﺳﺄﻟﻮﻩ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻟﻘﺼﺮ ﰲ ﺍﻟﺴﻔﺮ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻫﺎﳓﻦ ﻗﺪ ﺃﻣﻨﺎ‪ ،‬ﻭﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻳﻘﻮﻝ ﰲ ﺳﻮﺭﺓ‬ ‫‪ ‬‬ ‫ﺻﺪﻗﺔ ﻣﻦ ﺍﷲ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬

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‫‪               ‬ﻭﻗﺪ‬ ‫‪‬‬ ‫ﺍﻟﻨﺴﺎﺀ‪:‬‬
‫ﺃﻣﻨﺎ‪ .‬ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :-‬ﺻﺪﻗﺔ ﻣﻦ ﺍﷲ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺎﻗﺒﻠﻮﺍ ﺻﺪﻗﺘﻪ ‪. ‬‬
‫ﻓﺎﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻳﺘﺼﺪﻕ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﲟﻌﲎ‪ :‬ﻳﻮﺻﻞ ﺍﳋﲑ ﻭﻣﺎ ﻳﻨﻔﻌﻬﻢ ﳍﻢ‪ ،‬ﻓﺎﻟﺼﺪﻗﺔ‪ :‬ﺇﻳﺼﺎﻝ ﺍﳋﲑ‬
‫ﻟﻠﻐﲑ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻹﻳﺼﺎﻝ ﻣﺘﻌﺪﻳﺎ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻻﺯﻣﺎ‪ ،‬ﻳﻌﲏ‪ :‬ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻳﻮﺻﻞ ﺍﳋﲑ ﻟﻨﻔﺴﻪ‬
‫ﻓﻴﻜﻮﻥ ﻣﺘﺼﺪﻗﺎ‪ ،‬ﻭﻳﻮﺻﻞ ﺍﳋﲑ ﻟﻐﲑﻩ ﻓﻴﻜﻮﻥ ﻣﺘﺼﺪﻗﺎ ﻋﻠﻰ ﻏﲑﻩ‪.‬‬
‫ﻓﺎﻟﺼﺪﻗﺔ ﻣﻌﻨﺎﻫﺎ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻋﺎﻡ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﺼﺪﻗﺔ ﺑﺎﳌﺎﻝ؛ ﻓﺈ‪‬ﺎ ﺇﻳﺼﺎﻝ ﺍﳋﲑ ﻭﺍﻟﻨﻔﻊ ﻟﻠﻐﲑ‪ ،‬ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺃﻭﻟﻴﺲ ﻗﺪ ﺟﻌﻞ ﺍﷲ ﻟﻜﻢ ﻣﺎ ﺗﺼﺪﻗﻮﻥ ‪ ‬ﻷﻥ ﻣﻌﲎ ﺍﻟﺼﺪﻗﺔ ﻋﺎﻡ‪  :‬ﺇﻥ ﺑﻜﻞ ﺗﺴﺒﻴﺤﺔ‬
‫ﺻﺪﻗﺔ‪ ،‬ﻭﻛﻞ ﺗﻜﺒﲑﺓ ﺻﺪﻗﺔ‪ ،‬ﻭﻛﻞ ﲢﻤﻴﺪﺓ ﺻﺪﻗﺔ‪ ،‬ﻭﻛﻞ ‪‬ﻠﻴﻠﺔ ﺻﺪﻗﺔ ‪. ‬‬
‫ﻣﺜﻞ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺬﻩ ﺍﻷﺭﺑﻊ ﻷﻣﺮﻳﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃ‪‬ﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺬﻛﺮ ﺍﻟﻠﺴﺎﱐ‪ ،‬ﻓﻤﺜﻞ ‪‬ﺎ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺍﻟﺬﻛﺮ ﺍﻷﺧﺮﻯ؛ ﻷﻥ ﻫﺬﻩ ﺃﻓﻀﻞ ﺍﻟﺬﻛﺮ‪،‬‬
‫ﺃﺣﺐ ﺍﻟﻜﻼﻡ ﺇﱃ ﺍﷲ ﺃﺭﺑﻊ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ‪،‬‬ ‫‪‬‬ ‫ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ‪:‬‬
‫ﻭﺍﳊﻤﺪ ﷲ‪ ،‬ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺃﻛﱪ ‪. ‬‬
‫ﻓﻬﺬﻩ ﺍﻷﺭﺑﻊ ﻫﻲ ﺃﺣﺐ ﺍﻟﻜﻼﻡ ﺇﱃ ﺍﷲ‪ ،‬ﻓﻬﻲ ﺃﻋﻈﻢ ﻣﺎ ﺗﺘﻘﺮﺏ ﺑﻪ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ ﺍﻟﺬﻛﺮ‪،‬‬
‫ﻭﺗﺘﺼﺪﻕ ﺑﻪ ﻋﻠﻰ ﻧﻔﺴﻚ‪ ،‬ﻓﻘﺎﻝ‪  :‬ﺇﻥ ﺑﻜﻞ ﺗﺴﺒﻴﺤﺔ ﺻﺪﻗﺔ ‪ ‬ﻷﻥ ﻓﻴﻬﺎ ﺍﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﺘﺼﻞ ﺑﺎﻟﺘﺴﺒﻴﺤﺔ‬
‫ﻧﻔﺴﻚ ﺑﺄﻧﻮﺍﻉ ﺍﳋﲑ ﻭﺍﻷﺟﺮ‪.‬‬
‫ﻛﺬﻟﻚ ﺍﻟﺘﺤﻤﻴﺪ ﻭﺍﻟﺘﻬﻠﻴﻞ ﻭﺍﻟﺘﻜﺒﲑ‪ ،‬ﰒ ﺍﻧﺘﻘﻞ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺇﱃ ﻧﻮﻉ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻣﺘﻌﺪ‪،‬‬
‫ﻫﺬﺍ ﲤﺜﻴﻞ ﻷﻧﻮﺍﻉ ﺍﻟﺼﺪﻗﺎﺕ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﺘﻌﺪﻱ‬ ‫‪‬‬ ‫ﻭﺃﻣﺮ ﲟﻌﺮﻭﻑ ﺻﺪﻗﺔ‪ ،‬ﻭ‪‬ﻲ ﻋﻦ ﻣﻨﻜﺮ ﺻﺪﻗﺔ‬ ‫‪‬‬ ‫ﻓﻘﺎﻝ‪:‬‬
‫ﺍﻟﻨﻔﻊ‪ ،‬ﻓﺬﻛﺮ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﺍﳌﻌﺮﻭﻑ‪ :‬ﻫﻮ ﻣﺎ ﻋﻠﻢ ﺣﺴﻨﻪ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﻤﺎ ﻋﺮﻑ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺣﺴﻨﻪ‪ ،‬ﻓﻬﻮ ﻣﻌﺮﻭﻑ‪.‬‬

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‫ﻭﺍﳌﻨﻜﺮ ‪-‬ﺿﺪﻩ‪ :-‬ﻣﺎ ﻋﺮﻑ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺳﻮﺀﻩ ﻭﻧﻜﺎﺭﺗﻪ‪ ،‬ﻓﻤﻦ ﺃﻣﺮ ﲟﺎ ﻋﺮﻑ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺣﺴﻨﻪ ﻓﻘﺪ ﺃﻣﺮ‬
‫ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﺃﻋﻼﻩ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻣﻦ ‪‬ﻰ ﻋﻦ ﺍﳌﻨﻜﺮ ‪-‬ﻭﻫﻮ ﻣﺎ ﺃﻧﻜﺮ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ -‬ﻭﺃﻋﻼﻩ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻓﻘﺪ ‪‬ﻰ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻓﺈﺫﻥ ﻛﻞ ﺃﻣﺮ ﲟﻌﺮﻭﻑ ﺻﺪﻗﺔ ﻟﻚ‪ ،‬ﻭﻛﻞ ‪‬ﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺻﺪﻗﺔ‪.‬‬
‫ﻭﺗﻌﻠﻴﻢ ﺍﻟﻌﻠﻢ ﻳﺪﺧﻞ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺼﺪﻗﺎﺕ‪ ،‬ﻓﻤﻦ ﻻﺯﻡ ﺍﻟﻌﻠﻢ ﺗﻌﻠﻤﺎ ﻭﺗﻌﻠﻴﻤﺎ ﻓﺈﻧﻪ ﻳﺘﺼﺪﻕ‬
‫ﰲ ﻛﻞ ﳊﻈﺔ ﲤﺮ ﻋﻠﻴﻪ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻠﻰ ﻏﲑﻩ؛ ﻭﳍﺬﺍ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﺃﺟﻮﺭﺍ ﺇﻥ ﺻﻠﺤﺖ‬
‫ﻧﻴﺎ‪‬ﻢ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﰲ ﺑﻀﻊ ﺃﺣﺪﻛﻢ ﺻﺪﻗﺔ ‪ ‬ﺍﻟﺒﻀﻊ ﺍﳌﺮﺍﺩ ﺑﻪ ﰲ ﺍﻟﻠﻐﺔ ﺑﻌﺾ ﺍﻟﺸﻲﺀ؛ ﻷﻥ ﺍﻟﺒﻀﻊ ﻭﺍﻟﺒﻌﺾ ﻓﻴﻬﺎ‬
‫ﻗﻠﺐ "ﺏ ﺽ ﻉ"‪ ،‬ﻭ"ﺏ ﻉ ﺽ" ﻳﻌﲏ‪ :‬ﺍﻟﺒﻌﺾ‪ ،‬ﻭﺍﻟﺒﻀﻊ ﻣﻘﻠﻮﺑﺔ ﻫﺬﻩ ﻋﻦ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻤﻌﲎ ﺍﻟﺒﻀﻊ ﺍﻟﺒﻌﺾ‪،‬‬
‫ﻭﻟﻜﻨﻬﻢ ﻛﻨﻮﺍ ﺑﻪ ﻋﻦ ﺑﻌﺾ ﺍﺑﻦ ﺁﺩﻡ‪ ،‬ﻭﻫﻮ ﻓﺮﺟﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺷﺮﻳﻒ ﺍﻟﻜﻼﻡ؛ ﺣﻴﺚ ﻳﺬﻛﺮ ﻣﺎ ﻳﺴﺘﺤﻴﺎ ﻋﻦ‬
‫ﺫﻛﺮﻩ ﻭﻻ ﳛﺴﻦ ﺫﻛﺮﻩ ﰲ ﻛﻠﻤﺎﺕ ﺗﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﳍﺎ ﻭﻗﻊ ﻳﻨﺎﰲ ﺍﻷﺩﺏ ﰲ ﺍﻟﺴﻤﻊ‪.‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻭﰲ ﺑﻀﻊ ﺃﺣﺪﻛﻢ ﺻﺪﻗﺔ ‪ ‬ﻳﻌﲏ‪ :‬ﻓﻴﻤﺎ ﻳﺄﺗﻴﻪ ﺍﳌﺮﺀ ﺑﻔﺮﺟﻪ ‪-‬ﻭﻫﻮ ﺫﻛﺮ‬
‫ﺍﻟﺮﺟﻞ‪ -‬ﺻﺪﻗﺔ‪ ،‬ﻓﺎﺳﺘﻐﺮﺑﻮﺍ؛ ﻗﺎﻟﻮﺍ‪  :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻳﺄﰐ ﺃﺣﺪﻧﺎ ﺷﻬﻮﺗﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻪ ﻓﻴﻬﺎ ﺃﺟﺮ؟! ‪. ‬‬
‫ﻭﻳﻜﻮﻥ ﻟﻪ ﻓﻴﻬﺎ‬ ‫‪‬‬ ‫ﺍﳌﺮﺍﺩ ﺑﺎﻟﺸﻬﻮﺓ ﻫﻨﺎ ﺍﳌﺎﺀ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﺎﺀ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻳﱰﻟﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﳌﺮﺍﺩ ﲤﺎﻡ ﺍﻟﺸﻬﻮﺓ‪،‬‬
‫‪‬‬ ‫ﺃﺟﺮ؟! ‪ ‬ﻳﻌﲏ‪ :‬ﺍﳌﺮﺀ ﻳﺄﰐ ﺷﻬﻮﺗﻪ‪ ،‬ﻭﻳﱰﻝ ﻣﺎﺀﻩ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻪ ﺑﺬﻟﻚ ﺃﺟﺮ؟! ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﺃﺭﺃﻳﺘﻢ ﻟﻮ ﻭﺿﻌﻬﺎ ‪-‬ﻳﻌﲏ‪ :‬ﻟﻮ ﻭﺿﻊ ﺍﻟﺸﻬﻮﺓ‪ -‬ﰲ ﺣﺮﺍﻡ ‪. ‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻮﺿﻊ ﻫﻮ ﻣﺎﺀ؛ ﳍﺬﺍ ﻓﺴﺮﺕ ﺍﻟﺸﻬﻮﺓ ﻫﻨﺎ ﺑﺄ‪‬ﺎ ﺍﳌﺎﺀ‪ ،‬ﻗﺎﻝ‪  :‬ﺃﺭﺃﻳﺘﻢ ﻟﻮ ﻭﺿﻌﻬﺎ ﰲ ﺣﺮﺍﻡ ‪ ‬ﻭﻫﺬﺍ‬
‫ﻳﺴﻤﻰ ﺍﺳﺘﺪﻻﻝ ﺍﻟﻌﻜﺲ‪ ،‬ﺃﻭ ﻗﻴﺎﺱ ﺍﻟﻌﻜﺲ‪.‬‬
‫‪ ‬ﻟﻮ ﻭﺿﻌﻬﺎ ﰲ ﺣﺮﺍﻡ ﺃﻛﺎﻥ ﻋﻠﻴﻪ ﻭﺯﺭ ﻗﺎﻟﻮﺍ‪ :‬ﺑﻠﻰ‪ ،‬ﻓﻜﺬﻟﻚ ﺇﺫﺍ ﻭﺿﻌﻬﺎ ﰲ ﺣﻼﻝ ﻛﺎﻥ ﻟﻪ ﺃﺟﺮ ‪ ‬ﻭﻫﺬﺍ‬
‫‪-‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﳌﺮﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺸﻬﻮﺍﺕ‪ -‬ﺇﺫﺍ ﺃﺗﻰ ‪‬ﺎ ﺍﳊﻼﻝ‪ ،‬ﻭﺍﺑﺘﻠﻰ ﺍﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﻟﻌﺒﺪ ‪‬ﺬﻩ ﺍﻟﺸﻬﻮﺓ‪ ،‬ﻓﺠﻌﻠﻬﺎ ﰲ ﺍﳊﻼﻝ‪ ،‬ﻭﺑﺎﻋﺪ ﻧﻔﺴﻪ ﻋﻦ ﻭﺿﻌﻬﺎ ﰲ ﺍﳊﺮﺍﻡ ‪-‬ﺃﻧﻪ ﻳﺆﺟﺮ ﻋﻠﻰ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻈﺎﻫﺮ‪.‬‬

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‫ﻭﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ :‬ﻫﻞ ﻳﺆﺟﺮ ﺑﺈﺗﻴﺎﻧﻪ ﺍﳊﻼﻝ ﺑﻼ ﻧﻴﺔ‪ ،‬ﺃﻡ ﻳﺆﺟﺮ ﺑﺈﺗﻴﺎﻧﻪ ﺍﳊﻼﻝ ﺑﻨﻴﺔ؟‬
‫ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻫﺬﻩ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﱵ ﺍﺑﺘﻠﻰ ﺍﷲ ‪‬ﺎ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺟﻌﻠﻬﺎ ﰲ ﺍﳊﻼﻝ ﻓﺈﻧﻪ ﻳﺆﺟﺮ ﻋﻠﻴﻬﺎ ﺑﻼ ﻧﻴﺔ‪ ،‬ﻋﻠﻰ‬
‫ﻇﺎﻫﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺗﻨﻔﻌﻪ ﺍﻟﻨﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻫﻲ ﻧﻴﺔ ﺍﻟﻄﺎﻋﺔ ﻧﻴﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﻧﻪ ﺑﺎﻹﺳﻼﻡ ﳛﺼﻞ ﻟﻪ ﻧﻴﺔ ﺍﻟﻄﺎﻋﺔ‬
‫ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﻴﻤﺎ ﻳﺄﰐ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﺬﺭ ﺍﻟﻨﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳏﻤﻮﻝ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻳﺆﺟﺮ ﺇﺫﺍ ﺻﺮﻑ ﻧﻔﺴﻪ ﻋﻦ‬
‫ﺍﳊﺮﺍﻡ ﺇﱃ ﺍﳊﻼﻝ ﺑﻨﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﺻﺮﻑ ﻧﻔﺴﻪ ﻋﻦ ﻣﻮﺍﻗﻌﺔ ﺍﻟﺰﻧﺎ ﺇﱃ ﻣﻮﺍﻗﻌﺔ ﺍﳊﻼﻝ ﺑﻨﻴﺔ ‪-‬ﻓﺈﻧﻪ ﻳﺆﺟﺮ ﻋﻠﻰ ﺫﻟﻚ؛‬
‫ﻷﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻷﺧﺮ‪ ،‬ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﻌﺾ ﺍﻷﻳﺎﺕ ‪-‬ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺇﳕﺎ ﻳﺆﺟﺮ ﻋﻠﻰ ﻣﺎ ﻳﺒﺘﻐﻰ ﺑﻪ‬
‫ﻭﺟﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.-‬‬
‫‪‬‬ ‫ﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪  :‬ﺇﻧﻚ ﻟﻦ ﺗﻨﻔﻖ ﻧﻔﻘﺔ ﺗﺒﺘﻐﻰ ‪‬ﺎ ﻭﺟﻪ ﺍﷲ ﺇﻻ ﺃﺟﺮﺕ ﻋﻠﻴﻬﺎ‬
‫‪            ‬‬ ‫ﻭﺃﻳﻀﺎ ﰲ ﺃﻳﺔ ﺍﻟﻨﺴﺎﺀ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪              ‬‬

‫ﻓﺪﻝ ﰲ ﺍﻵﻳﺔ ﻋﻠﻰ ﺇﺷﺘﺮﺍﻁ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺓ ﺍﷲ‪ ،‬ﻭﺩﻝ ﰲ ﺍﳊﺪﻳﺚ ﺃﻳﻀﺎ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻔﻘﺔ ﺇﺫﺍ‬ ‫‪  ‬‬

‫ﺍﺑﺘﻐﻲ ‪‬ﺎ ﻭﺟﻪ ﺍﷲ ‪-‬ﻓﺈﻧﻪ ﻳﺆﺟﺮ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﻌﺒﺪ‪.‬‬

‫ﻓﺤﻤﻞ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻫﺬﺍ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﳑﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﺑﻪ ﻣﻨﺼﺮﻓﺎ‬
‫ﻋﻦ ﺍﳊﺮﺍﻡ ﺇﱃ ﺍﳊﻼﻝ ﺑﻨﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻡ ﰲ ﻗﻠﺒﻪ ﺃﻧﻪ ﻟﻦ ﻳﺄﰐ ﺍﳊﺮﺍﻡ‪ ،‬ﺑﺄﻥ ﺍﷲ ﺃﺑﺎﺡ ﻟﻪ ﺍﳊﻼﻝ ﻟﻴﻘﺘﺼﺮ ﻋﻠﻰ ﺍﳊﻼﻝ‬
‫ﺩﻭﻥ ﺍﳊﺮﺍﻡ ‪-‬ﻓﺈﻧﻪ ﻳﺆﺟﺮ ﻋﻠﻰ ﻣﺎ ﻳﺄﰐ ﻣﻦ ﺍﳊﻼﻝ‪ ،‬ﻭﻳﺆﺟﺮ ﻋﻠﻲ ﺷﻬﻮﺗﻪ ﰲ ﻫﺬﻩ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ‬
‫ﺑﺎﻟﻨﻴﺎﺕ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻛﻞ ﺳﻼﻣﻰ ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﺻﺪﻗﺔ‬

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‫ﻛﻞ ﺳﻼﻣﻰ ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﺻﺪﻗﺔ‪ ،‬ﻭﻛﻞ ﻳﻮﻡ ﺗﻄﻠﻊ ﻓﻴﻪ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬ ‫‪‬‬ ‫ﺃﻥ ﺍﻟﻨﱯ‬ ‫‪‬‬ ‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫ﺍﻟﺸﻤﺲ ﺗﻌﺪﻝ ﺑﲔ ﺍﺛﻨﲔ ﺻﺪﻗﺔ‪ ،‬ﻭﺗﻌﲔ ﺍﻟﺮﺟﻞ ﰲ ﺩﺍﺑﺘﻪ ﻓﺘﺤﻤﻠﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﺗﺮﻓﻊ ﻟﻪ ﻣﺘﺎﻋﻪ ﻋﻠﻴﻬﺎ ﺻﺪﻗﺔ‪،‬‬
‫ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﺻﺪﻗﺔ‪ ،‬ﻭﺑﻜﻞ ﺧﻄﻮﺓ ﲤﺸﻴﻬﺎ ﺇﱃ ﺍﻟﺼﻼﺓ ﺻﺪﻗﺔ‪ ،‬ﻭﲤﻴﻂ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺻﺪﻗﺔ ‪ ‬ﺭﻭﺍﻩ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺣﻴﺚ ﺗﻔﺎﺻﻴﻞ ﺍﻟﺼﺪﻗﺎﺕ ﻳﻜﻔﻲ ﻋﻨﻪ ﻣﺎ ﻣﺮ ﻣﻌﻨﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ؛ ﻷﻥ ﻫﺬﻩ ﺍﻟﱵ‬
‫ﺫﻛﺮﺕ ﺑﻌﻀﻬﺎ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﺍﳌﺘﻌﺪﻳﺔ‪ ،‬ﻟﻜﻦ ﺍﻟﺬﻱ ﻳﻈﻦ ﻣﻨﻪ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻛﻞ ﺳﻼﻣﻰ ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﺻﺪﻗﺔ ‪ ‬ﺳﻼﻣﻰ ﻫﺬﻩ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ﺍﻟﻌﻈﺎﻡ ﺃﻭ ﺍﳌﻔﺎﺻﻞ‪.‬‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻣﻔﺎﺻﻞ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻟﺼﻼﺕ ﺑﲔ ﺍﻟﻌﻈﻢ ﻭﺍﻟﻌﻈﻢ‪،‬‬
‫ﺃﻭ ﺍﻟﻌﻈﺎﻡ ﺃﻧﻔﺴﻬﺎ‪ ،‬ﻓﻌﻈﺎﻡ ﺍﻹﻧﺴﺎﻥ ﻛﺜﲑﺓ‪ ،‬ﻭﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ ﻋﻠﻴﻪ ‪‬ﺬﻩ‪ ،‬ﻓﺨﻠﻘﻚ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ‪،‬‬
‫ﻭﺟﻌﻠﻚ ﰲ ﺗﺼﺮﻓﻚ ﰲ ﻋﻈﺎﻣﻚ‪ ،‬ﻭﻣﺎ ﺍﺑﺘﻼﻙ ﺑﻪ ﰲ ﺷﻜﺮ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﺟﻌﻠﻚ ﰲ ﳏﻂ ﺍﻻﺑﺘﻼﺀ‪ ،‬ﻓﻬﻞ ﺗﺸﻜﺮ‬
‫ﺃﻡ ﻻ ﺗﺸﻜﺮ؟‪.‬‬
‫ﻳﻌﲏ‪ :‬ﻛﻞ ﻋﻈﻢ ﻣﻦ ﺃﻋﻈﻢ ﺍﺑﻦ‬ ‫‪‬‬ ‫ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻛﻞ ‪-‬ﻫﻨﺎ‪ -‬ﺳﻼﻣﻰ ﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﺁﺩﻡ‪ ،‬ﺃﻭ ﻛﻞ ﻋﻈﻢ ﺃﻭ ﻛﻞ ﻣﻔﺼﻞ ﻣﻦ ﻣﻔﺎﺻﻞ ﺟﺴﺪ ﺍﺑﻦ ﺁﺩﻡ ﻋﻠﻴﻪ ﺻﺪﻗﺔ‪ ،‬ﻓﻘﻮﻟﻪ‪" :‬ﻋﻠﻴﻪ" ﻧﻌﻠﻢ ﻣﻦ ﺍﻷﺻﻮﻝ‬
‫ﺃ‪‬ﺎ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻓﻴﺪﻝ ﻋﻠﻰ ﺃﻥ ﺷﻜﺮ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﻭﺍﺟﺐ‪ :‬ﻓﺸﻜﺮ ﻧﻌﻤﺔ ﺍﻟﺒﺪﻥ‪ ،‬ﻧﻌﻤﺔ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻧﻌﻤﺔ‬
‫ﺍﳌﻔﺎﺻﻞ‪ ...‬ﻭﺍﺟﺐ‪.‬‬
‫ﺩﻝ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ﻗﻮﻟﻪ‪" :‬ﻋﻠﻴﻪ ﺻﺪﻗﺔ"‪  :‬ﻛﻞ ﺳﻼﻣﻰ ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﺻﺪﻗﺔ ‪ ‬ﻳﻌﲏ‪ :‬ﳚﺐ ﻋﻠﻴﻪ ﻋﻠﻰ‬
‫ﻛﻞ ﻣﻔﺼﻞ ﺃﻥ ﻳﺘﺼﺪﻕ ﺑﺼﺪﻗﺔ ﺗﻘﺎﺑﻞ ﺗﻠﻚ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﺷﻜﺮﺍ ﳍﺎ‪ ،‬ﻫﺬﻩ ﺍﻟﱵ ﺫﻛﺮﺕ ﺃﻣﺜﺎﻝ ﻟﺒﻌﺾ‬
‫ﺍﻟﺼﺪﻗﺎﺕ‪ ،‬ﻭﺍﻟﺼﺪﻗﺔ ﺍﻟﻮﺍﺟﺒﺔ ﺍﻟﱵ ‪‬ﺎ ﳜﻠﺺ ﺍﳌﺮﺀ ﻣﻦ ﺍﻹﰒ ﰲ ﻋﺪﻡ ﺷﻜﺮ ﻧﻌﻤﺔ ﺍﻟﺒﺪﻥ ‪-‬ﺃﻻ ﻳﺴﺘﻌﻤﻞ ﻫﺬﻩ‬
‫ﺍﳌﻔﺎﺻﻞ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺳﻠﻢ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻣﻦ ﺍﶈﺮﻣﺎﺕ ﺍﻟﱵ ﻓﻌﻠﻬﺎ ‪‬ﺬﻩ ﺍﳌﻔﺎﺻﻞ‪ ،‬ﺃﻭ ﺳﻠﻢ ﻣﻦ ﺗﺮﻙ‬
‫ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻭﺍﺳﺘﻌﻤﻞ ﺍﳌﻔﺎﺻﻞ ﰲ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻓﻘﺪ ﺃﺩﻯ ﺍﻟﺸﻜﺮ ﺍﻟﻮﺍﺟﺐ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﻜﻞ‬

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‫ﻣﻘﺘﺼﺪ ‪-‬ﻳﻌﲏ‪ :‬ﻓﺎﻋﻞ ﻟﻠﻮﺍﺟﺐ ﺗﺎﺭﻙ ﺍﶈﺮﻡ ﰲ ﻳﻮﻡ ﻗﺪ ﺃﺩﻯ ﺷﻜﺮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻴﻪ‬
‫ﻟﻨﻌﻤﺔ ﺍﻟﺒﺪﻥ‪.‬‬
‫ﰒ ﻫﻨﺎﻙ ﺷﻜﺮ ﻣﺴﺘﺤﺐ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺄﰐ ﺑﺄﻧﻮﺍﻉ ﺍﻟﺼﺪﻗﺎﺕ ﺍﳌﺴﺘﺤﺒﺔ‪ :‬ﺍﻟﻘﻮﻟﻴﺔ‪ ،‬ﻭﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻭﺍﳌﺎﻟﻴﺔ‪ ،‬ﻭﺃﻥ‬
‫ﻳﺄﰐ ﺑﻨﻮﺍﻓﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﻓﺈﺫﻥ ﺍﻟﺼﺪﻗﺎﺕ ﻧﻮﻋﺎﻥ‪ :‬ﻭﺍﺟﺒﺔ‪ ،‬ﻭﻣﺴﺘﺤﺒﺔ‪ ،‬ﻓﺎﻟﻮﺍﺟﺒﺔ‪ :‬ﻫﻲ ﺃﻥ ﺗﺴﺘﻌﻤﻞ‬
‫ﺍﻵﻻﺕ ﰲ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺃﻥ ﺗﺒﺘﻌﺪ ‪‬ﺎ ﻋﻦ ﺍﳊﺮﺍﻡ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻠﺖ ﺫﻟﻚ ﻓﻘﺪ ﺃﺩﻳﺖ ﺷﻜﺮ ﺗﻠﻚ ﺍﻵﻻﺕ‪.‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻛﻞ ﻳﻮﻡ ﺗﻄﻠﻊ ﻓﻴﻪ ﺍﻟﺸﻤﺲ ﺗﻌﺪﻝ ﺑﲔ ﺍﺛﻨﲔ ﺻﺪﻗﺔ ‪  ‬ﻛﻞ ﻳﻮﻡ ﺗﻄﻠﻊ‬
‫ﻓﻴﻪ ﺍﻟﺸﻤﺲ ‪ ‬ﻛﻠﻤﺔ "ﻳﻮﻡ" ﻗﺪ ﺗﺄﰐ ﰲ ﺍﻟﻨﺼﻮﺹ ﻭﰲ ﺍﻟﻠﻐﺔ ﻭﻳﺮﺍﺩ ‪‬ﺎ ﺃﻛﺜﺮ ﻣﻦ ﻳﻮﻡ‪ ،‬ﻓﻴﻜﻮﻥ ﻋﺪﺓ ﺃﻳﺎﻡ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﳚﻤﻌﻬﺎ ﺷﻲﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻳﻘﺎﻝ‪ :‬ﺳﺎﻋﺔ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺳﺎﻋﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﻫﺬﺍ ﻟﻪ ﻓﻮﺍﺋﺪﻩ ﺍﳌﻌﺮﻭﻓﺔ ﰲ‬
‫ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﺒﻼﻏﺔ‪.‬‬
‫ﺍﳌﻘﺼﻮﺩ‪ :‬ﻗﺎﻝ ﻫﻨﺎ‪  :‬ﻛﻞ ﻳﻮﻡ ﺗﻄﻠﻊ ﻓﻴﻪ ﺍﻟﺸﻤﺲ ‪ ‬ﻓﻠﻤﺎ ﻗﻴﺪﻩ ﺑـ ‪ ‬ﺗﻄﻠﻊ ﻓﻴﻪ ﺍﻟﺸﻤﺲ ‪ ‬ﻋﻠﻤﻨﺎ ﺃﻥ‬
‫ﺍﻟﻮﺟﻮﺏ ﻳﻮﻣﺎ‪ ،‬ﻳﻌﲏ‪ :‬ﻛﻞ ﻳﻮﻡ ﻣﻦ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺇﱃ ﻃﻠﻮﻋﻬﺎ ﺍﳌﺮﺓ ﺍﻷﺧﺮﻯ‪ ،‬ﻳﻌﲏ‪ :‬ﻛﻤﺎ ﻧﻘﻮﻝ ﰲ ﻛﻞ‬
‫ﺃﺭﺑﻊ ﻭﻋﺸﺮﻳﻦ ﺳﺎﻋﺔ ﳚﺐ ﻋﻠﻴﻚ ﲡﺎﻩ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻫﻲ ﻧﻌﻤﺔ ﺍﻟﺒﺪﻥ‪ :‬ﺍﳌﻔﺎﺻﻞ‪ ،‬ﺍﻟﻌﻈﺎﻡ ‪-‬ﺃﻥ ﺗﺸﻜﺮ ﺍﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻴﻬﺎ ‪.‬‬
‫"ﺗﻌﺪﻝ" ﻳﺪﺧﻞ ﰲ ﺍﻟﻌﺪﻝ ﺍﳊﻜﻢ‬ ‫‪‬‬ ‫ﺗﻌﺪﻝ ﺑﲔ ﺍﺛﻨﲔ ﺻﺪﻗﺔ‬ ‫‪‬‬ ‫ﻓﻤﺜﻞ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺑﻘﻮﻟﻪ‪:‬‬
‫‪      ‬ﻭﺃﺷﺒﺎﻩ‬ ‫‪‬‬ ‫ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﻌﺪﻝ‪ ،‬ﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﺍﻟﺼﻠﺢ ﻓﻴﻤﺎ ﻳﺼﻠﺢ ﺑﻪ ﻛﻤﺎ ﻗﺎﻝ‪:‬‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﳋﲑﺓ‪.‬‬
‫ﺍﻹﻋﺎﻧﺔ ﰲ ﻛﻞ ﻣﺎ‬ ‫‪‬‬ ‫ﻭﺗﻌﲔ ﺍﻟﺮﺟﻞ ﰲ ﺩﺍﺑﺘﻪ ﻓﺘﺤﻤﻠﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﺗﺮﻓﻊ ﻟﻪ ﻋﻠﻴﻬﺎ ﻣﺘﺎﻋﻪ ﺻﺪﻗﺔ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻫﺬﺍ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺼﺪﻗﺎﺕ‪ :‬ﺗﻌﻴﻨﻪ ﰲ ﺳﻴﺎﺭﺗﻪ‪ ،‬ﺗﻌﻴﻨﻪ ﰲ ﺇﺻﻼﺡ ﺷﻲﺀ ﻓﻴﻬﺎ‪ ،‬ﺗﻌﻴﻨﻪ ﰲ ﺍﻹﺭﻛﺎﺏ‪،‬‬
‫ﺗﺴﺎﻋﺪ ﻛﺒﲑ ﺍﻟﺴﻦ ﺃﻭ ﺍﶈﺘﺎﺝ‪ ...‬ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻛﻞ ﻫﺬﺍ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺼﺪﻗﺎﺕ ﺍﻟﱵ ﳛﺼﻞ ‪‬ﺎ ﺷﻲﺀ ﻣﻦ ﺷﻜﺮ‬
‫ﻧﻌﻤﺔ ﺍﳌﻔﺎﺻﻞ ﻭﺍﻟﻌﻈﺎﻡ‪.‬‬

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‫ﻗﺎﻝ‪  :‬ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﺻﺪﻗﺔ‪ ،‬ﻭﺑﻜﻞ ﺧﻄﻮﺓ ﲤﺸﻴﻬﺎ ﺇﱃ ﺍﻟﺼﻼﺓ ﺻﺪﻗﺔ ‪ ‬ﻭﻫﺬﺍ ﻭﺍﺿﺢ ‪ ‬ﻭﲤﻴﻂ ﺍﻷﺫﻯ‬
‫ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺻﺪﻗﺔ ‪ ‬ﻫﺬﻩ ﺃﻣﺜﻠﺔ ﻣﺘﻨﻮﻋﺔ ﻟﻠﺼﺪﻗﺎﺕ ﺍﻟﻼﺯﻣﺔ ﻭﺍﳌﺘﻌﺪﻳﺔ‪ ،‬ﻭﺟﺎﺀ ﰲ ﺭﻭﺍﻳﺔ‪ ،‬ﻭﳚﺰﺉ ﻣﻦ ﺫﻟﻚ ﰲ‬
‫‪‬‬ ‫ﺍﻟﺼﺤﻴﺢ‪  :‬ﻭﳚﺰﺉ ﻣﻦ ﺫﻟﻚ ﺭﻛﻌﺘﺎﻥ ﻳﺮﻛﻌﻬﻤﺎ ﺍﳌﺮﺀ ﻣﻦ ﺍﻟﻀﺤﻰ‬
‫ﻓﺈﺫﺍ ﺍﺳﺘﻌﻤﻠﺖ ﻫﺬﻩ ﺍﳌﻔﺎﺻﻞ ﰲ ﺭﻛﻌﺘﲔ ﺗﺮﻛﻌﻬﻤﺎ ﻣﻦ ﺍﻟﻀﺤﻰ ‪-‬ﻓﻘﺪ ﺃﺩﻳﺖ ﺍﻟﺸﻜﺮ ﺍﳌﺴﺘﺤﺐ ﳍﺬﻩ‬
‫ﺍﳌﻔﺎﺻﻞ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﱪ ﺣﺴﻦ ﺍﳋﻠﻖ‬
‫ﻭﻋﻦ ﺍﻟﻨﻮﺍﺱ ﺑﻦ ﲰﻌﺎﻥ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪  ‬ﺍﻟﱪ ﺣﺴﻦ ﺍﳋﻠﻖ‪ ،‬ﻭﺍﻹﰒ ﻣﺎ ﺣﺎﻙ ﰲ ﻧﻔﺴﻚ‪،‬‬
‫ﻭﻛﺮﻫﺖ ﺃﻥ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ‪ ‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬
‫ﻓﻘﺎﻝ‪ :‬ﺟﺌﺖ ﺗﺴﺄﻝ ﻋﻦ ﺍﻟﱪ‪ .‬ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ .‬ﻗﺎﻝ‪:‬‬ ‫‪‬‬ ‫ﺃﺗﻴﺖ ﺍﻟﻨﱯ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬ ‫‪‬‬ ‫ﻭﻋﻦ‪ ،‬ﻭﺍﺑﺼﺔ ﺑﻦ ﻣﻌﺒﺪ‬
‫ﺍﺳﺘﻔﺖ ﻗﻠﺒﻚ‪ ،‬ﺍﻟﱪ‪ :‬ﻣﺎ ﺍﻃﻤﺌﻨﺖ ﺇﻟﻴﻪ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﻃﻤﺌﻦ ﺇﻟﻴﻪ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﻹﰒ ﻣﺎ ﺣﺎﻙ ﰲ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺗﺮﺩﺩ ﰲ‬
‫ﺣﺪﻳﺚ ﺣﺴﻦ‪ ،‬ﺭﻭﻳﻨﺎﻩ ﰲ ﻣﺴﻨﺪﻱ ﺍﻹﻣﺎﻣﲔ‪ :‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪،‬‬ ‫‪‬‬ ‫ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺇﻥ ﺃﻓﺘﺎﻙ ﺍﻟﻨﺎﺱ ﻭﺃﻓﺘﻮﻙ‬
‫ﻭﺍﻟﺪﺍﺭﻣﻲ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳉﻮﺍﻣﻊ‪ ،‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺍﻟﻨﻮﺍﺱ ‪-‬ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‪ ،-‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪:‬‬
‫‪ ‬ﺍﻟﱪ ﺣﺴﻦ ﺍﳋﻠﻖ ‪" ‬ﺍﻟﱪ ﺣﺴﻦ ﺍﳋﻠﻖ" ﺍﻟﱪ ﺃﻧﻮﺍﻉ‪ :‬ﻓﻴﻜﻮﻥ ﺍﻟﱪ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺑﲔ ﺭﺑﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪،-‬‬
‫ﻭﻳﻜﻮﻥ ﺍﻟﱪ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺑﲔ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻓﺎﻟﱪ ﺍﻟﺬﻱ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺑﲔ ﺭﺑﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻫﻮ ﺑﺎﻹﳝﺎﻥ‪ ،‬ﻭﺇﺗﻴﺎﻥ ﺃﻭﺍﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﳌﺨﺘﻠﻔﺔ‪،‬‬
‫‪     ‬‬ ‫ﻭﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻬﻲ ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪:‬‬
‫‪           ‬‬

‫‪           ‬ﺍﻵﻳﺔ‪.‬‬

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‫ﻓﺬﻛﺮ ﺍﻟﱪ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻓﻬﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﱪ ﻳﺄﰐ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑﺍ‪ ،‬ﻭﺍﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﺟﻌﻞ ﻫﺬﺍ ﺑﺮﺍ‪ ،‬ﻓﺎﻟﻌﺒﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﱪ ﺇﺫﺍ ﻗﺎﻡ ﲟﺎ ﺟﺎﺀ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻣﻦ‬
‫ﺍﻷﺑﺮﺍﺭ ﺇﺫﺍ ﺍﻣﺘﺜﻞ ﻣﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﺍﺑﺘﻌﺪ ﻋﻤﺎ ﻳﻜﺮﻫﻪ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪.‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﱪ ‪ :‬ﺍﻟﱪ ﻣﻊ ﺍﳋﻠﻖ‪ ،‬ﻭﻫﺬﺍ ﲨﺎﻋﻪ ﺣﺴﻦ ﺍﳋﻠﻖ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-‬‬
‫‪  :‬ﺍﻟﱪ ﺣﺴﻦ ﺍﳋﻠﻖ ‪ ‬ﻓﺠﻤﻊ ﺍﻟﱪ ﰲ ﻋﺒﺎﺭﺓ ﻭﺟﻴﺰﺓ ﻭﻫﻲ‪  :‬ﺣﺴﻦ ﺍﳋﻠﻖ ‪ ‬ﻭﺣﺴﻦ ﺍﳋﻠﻖ ‪-‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ‬
‫ﻟﻚ‪ -‬ﳚﻤﻌﻪ ﺃﻧﻪ ﺑﺬﻝ ﺍﻟﻨﺪﻯ‪ ،‬ﻭﻛﻒ ﺍﻷﺫﻯ‪ ،‬ﻭﺃﻥ ﲢﺴﻦ ﺇﱃ ﺍﳋﻠﻖ‪ ،‬ﻭﺃﻥ ﲡﺰﻱ ﺑﺎﻟﺴﻴﺌﺔ ﺍﳊﺴﻨﺔ‪ ،‬ﻭﺃﻥ ﺗﻌﺎﻣﻞ‬
‫ﺍﻟﻨﺎﺱ ﲟﺎ ﻓﻴﻪ ﻋﻔﻮ ﻋﻦ ﺍﳌﺴﻲﺀ‪ ،‬ﻭﻛﻈﻢ ﻟﻠﻐﻴﻆ‪ ،‬ﻭﺇﺣﺴﺎﻥ ﻟﻠﺨﻠﻖ‪.‬‬
‫ﻓﻤﻦ ﻛﺎﻥ ﺑﺎﺫﻻ ﻟﻠﻨﺪﻯ‪ ،‬ﻏﲑ ﻣﻨﺘﺼﺮ ﻟﻨﻔﺴﻪ‪ ،‬ﻛﺎﻓﺎ ﺍﻷﺫﻯ‪ ،‬ﻣﻘﺪﻣﺎ ﺍﳌﻌﺮﻭﻑ ﻟﻠﺨﻠﻖ ‪-‬ﻓﻬﻮ ﻣﻦ ﺫﻭﻱ‬
‫ﺣﺴﻦ ﺍﳋﻠﻖ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﻥ ﲨﻊ ﺇﻟﻴﻚ ﻣﺎ ﻳﺴﺘﺤﺐ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﳚﺐ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ‪-‬ﻛﺎﻥ‬
‫ﺣﺴﻦ ﺍﳋﻠﻖ ﻋﻨﺪﻩ ﺷﺮﻋﻲ‪.‬‬
‫ﻓﺈﺫﺍ ﺣﺴﻦ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻣﺘﺜﺎﻝ ﳌﺎ ﺟﺎﺀ ﰲ ﺍﻟﺸﺮﻉ ﻣﻦ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﷲ ﺍﳌﺆﺩﻳﻦ ﳊﻘﻮﻗﻪ‬
‫ﻭﺣﻘﻮﻕ ﻋﺒﺎﺩﻩ‪ ،‬ﻫﺬﺍ ﻳﻜﻮﻥ ﻣﻌﻪ ﺍﻟﱪ‪ ،‬ﻓﺎﻟﱪ ﺇﺫﻥ ﺩﺭﺟﺎﺕ؛ ﻷﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ… ﺇﱃ‬
‫ﺁﺧﺮﻩ‪ ،‬ﻭﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ… ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻫﺬﺍ ﺩﺭﺟﺎﺕ‪ ،‬ﻭﻣﻌﺎﻣﻠﺔ ﺍﳋﻠﻖ ﺩﺭﺟﺎﺕ‪.‬‬
‫ﺃﻥ ﺩﺭﺟﺔ ﺍﻟﱪ ﲣﺘﻠﻒ‬ ‫‪‬‬ ‫ﺍﻟﱪ ﺣﺴﻦ ﺍﳋﻠﻖ‬ ‫‪‬‬ ‫ﻓﺘﺤﺼﻞ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﺑﺈﺧﺘﻼﻑ ﺣﺴﻦ ﺍﳋﻠﻖ‪ ،‬ﻭﺍﻟﱪ ﺇﺫﺍ ﺃﺭﺩﺗﻪ ﻓﻬﻮ ﺣﺴﻦ ﺍﳋﻠﻖ؛ ﻷﻧﻪ ﺑﺬﻟﻚ ﺗﺆﺩﻱ ﺣﻘﻮﻕ ﺍﳋﻠﻖ ﺍﻟﻮﺍﺟﺒﺔ‬
‫ﻭﺍﳌﺴﺘﺤﺒﺔ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﺍﻹﰒ ﻣﺎ ﺣﺎﻙ ﰲ ﻧﻔﺴﻚ ﻭﻛﺮﻫﺖ ﺃﻥ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ‪ ‬ﻋﺮﻑ ﺍﻹﰒ ‪-‬ﻭﻫﻮ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﻟﱪ‪-‬‬
‫ﺑﺸﻴﺌﲔ‪ :‬ﺷﻲﺀ ﻇﺎﻫﺮ‪ ،‬ﻭﺷﺊ ﺑﺎﻃﻦ‪ .‬ﻭﻫﺬﺍ ﻣﻦ ﺍﳌﻴﺰﺍﻥ ﺍﻟﺬﻱ ﳝﻜﻦ ﺗﻄﺒﻴﻘﻪ‪ ،‬ﻭﻫﻮ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-‬‬
‫ﳑﻦ‪ ،...‬ﺑﻞ ﻫﻮ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺍﻟﺮﺅﻑ ﺍﻟﺮﺣﻴﻢ ‪‬ﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻓﻘﺎﻝ ﻟﻚ‪  :‬ﺍﻹﰒ ﻣﺎ ﺣﺎﻙ ﰲ ﻧﻔﺴﻚ‬
‫‪ ‬ﻫﺬﺍ ﺃﻣﺮ ﺑﺎﻃﻦ‪  ،‬ﻭﻛﺮﻫﺖ ﺃﻥ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ‪ ‬ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﻈﺎﻫﺮ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺗﻴﺖ ﺇﱃ ﺷﻲﺀ ﻣﺸﺘﺒﻪ ﻋﻠﻴﻚ ﻓﺤﺎﻙ ﰲ ﻧﻔﺴﻚ‪ ،‬ﻫﻞ ﻫﺬﺍ ﻣﻦ ﺍﻹﰒ ﺃﻡ ﻣﻦ ﺍﻟﱪ‪ ،‬ﻭﺗﺮﺩﺩﺕ ﻓﻴﻪ ﻭﱂ‬
‫ﺗﻌﻠﻢ ﺃﻧﻪ ﻣﻦ ﺍﻟﱪ‪ ،‬ﻭﺍﻧﻀﻢ ﺇﱃ ﺫﻟﻚ ﺍﻟﻈﺎﻫﺮ ﺃﻧﻚ ﻟﻮ ﻓﻌﻠﺘﻪ ﻛﺮﻫﺖ ﺃﻥ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ‪-‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻹﰒ‪.‬‬

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‫ﻓﺎﻹﰒ ﳚﻤﻌﻪ ﺷﻴﺌﺎﻥ‪ :‬ﺷﻲﺀ ﺑﺎﻃﻦ ﻣﺘﻌﻠﻖ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﳛﻮﻙ ﰲ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺗﺘﺮﺩﺩ ﰲ ﻓﻌﻠﻪ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﰲ‬
‫ﺍﻟﻈﺎﻫﺮ ﻳﻜﺮﻩ ﺃﻧﻪ ﻟﻮ ﻋﻤﻠﻪ ﺃﻥ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺇﰒ‪ ،‬ﻭﻫﺬﺍ ﻭﺻﻒ ﻋﻈﻴﻢ ﻣﻨﻪ ‪-‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻟﻠﱪ ﻭﺍﻹﰒ‪ ،‬ﻓﺎﻟﱪ‪ :‬ﺣﺴﻦ ﺍﳋﻠﻖ ﺑﺒﺬﻝ ﺍﻟﻨﺪﻯ‪ ،‬ﻭﻛﻒ ﺍﻷﺫﻯ‪ ،‬ﻭﺍﻟﻌﻔﻮ ﻋﻦ ﺍﳌﺴﻲﺀ‪،‬‬
‫ﻭﺍﻟﺼﻔﺢ ﻋﻦ ﺍﳌﺨﻄﺊ ﰲ ﺣﻘﻪ‪.‬‬
‫ﻭﺍﻹﰒ‪ :‬ﻣﺎ ﺣﺎﻙ ﰲ ﻧﻔﺴﻚ ﻭﺟﻬﻪ‪ ،‬ﻭﻛﺮﻫﺖ ﺃﻥ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﻟﻮ ﻓﻌﻠﺘﻪ ﻇﺎﻫﺮﺍ‪.‬‬
‫ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ‪ :‬ﻭﻋﻦ ﻭﺍﺑﺼﺔ ﺑﻦ ﻣﻌﺒﺪ ﻗﺎﻝ‪  :‬ﺃﺗﻴﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻘﺎﻝ‪ :‬ﺟﺌﺖ ﺗﺴﺄﻝ ﻋﻦ ﺍﻟﱪ‪.‬‬
‫ﻓﻘﻠﺖ‪ :‬ﻧﻌﻢ‪ .‬ﻗﺎﻝ‪ :‬ﺍﺳﺘﻔﺖ ﻗﻠﺒﻚ‪ ،‬ﺍﻟﱪ‪ :‬ﻣﺎ ﺍﻃﻤﺌﻨﺖ ﺇﻟﻴﻪ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﻃﻤﺌﻦ ﺇﻟﻴﻪ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﻹﰒ‪ :‬ﻣﺎ ﺣﺎﻙ ﰲ‬
‫ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺗﺮﺩﺩ ﰲ ﺍﻟﺼﺪﺭ ‪. ‬‬
‫ﺫﻛﺮﺕ ﻟﻜﻢ ﺃﻥ ﺍﻟﱪ ﻧﻮﻋﺎﻥ‪ :‬ﺑﺮ ﻣﺘﻌﻠﻖ ﲝﻖ ﺍﷲ‪ ،‬ﻭﺑﺮ ﻣﺘﻌﻠﻖ ﲝﻖ ﺍﻟﻌﺒﺎﺩ‪ .‬ﻓﺎﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺫﻛﺮ ﻓﻴﻪ ‪-‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺍﻟﱪ ﺍﳌﺘﻌﻠﻖ ﲝﻖ ﺍﻟﻨﺎﺱ ﻓﻘﺎﻝ‪  :‬ﺍﻟﱪ ﺣﺴﻦ ﺍﳋﻠﻖ ‪ ‬ﻭﻫﻨﺎ ﺫﻛﺮ ﺍﻟﱪ ﺑﻌﺎﻣﺔ ‪ ‬ﻓﻘﺎﻝ‪ :‬ﺍﺳﺘﻔﺖ‬
‫ﻗﻠﺒﻚ ‪ ‬ﻳﻌﲏ‪ :‬ﻋﻦ ﺍﻟﱪ‪ ،‬ﻫﻞ ﻫﺬﺍ ﺍﻟﺸﺊ ﻣﻦ ﺍﻟﱪ ﺃﻡ ﻟﻴﺲ ﻣﻦ ﺍﻟﱪ‪ ،‬ﻫﻞ ﻫﻮ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﺃﻡ ﻟﻴﺲ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ؟‬
‫‪ ‬ﺍﺳﺘﻔﺖ ﻗﻠﺒﻚ‪ ،‬ﺍﻟﱪ‪ :‬ﻣﺎ ﺍﻃﻤﺌﻨﺖ ﺇﻟﻴﻪ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﻃﻤﺌﻦ ﺇﻟﻴﻪ ﺍﻟﻘﻠﺐ ‪ ‬ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﱂ ﻳﺼﺮ ﰲ ﺍﻟﻘﻠﺐ ﺗﺮﺩﺩ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﺊ ﺍﳌﻌﲔ‪ ،‬ﻭﻻ ﻳﻜﺮﻩ ﺃﻥ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﻢ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﻗﺎﺑﻠﻪ ﺑﺎﻹﰒ ﺣﻴﺚ‬
‫ﻗﺎﻝ‪  :‬ﻭﺍﻹﰒ ﻣﺎ ﺣﺎﻙ ﰲ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺗﺮﺩﺩ ﰲ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺇﻥ ﺃﻓﺘﺎﻙ ﺍﻟﻨﺎﺱ ﻭﺃﻓﺘﻮﻙ ‪. ‬‬
‫ﻣﺎ ﺣﺎﻙ ﰲ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺗﺮﺩﺩ ﰲ‬ ‫‪‬‬ ‫ﻓﻌﺮﻑ ﺍﻹﰒ ﺃﻭ ﺟﻌﻞ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻋﻼﻣﺔ ﻟﻺﰒ ﺑﺄﻧﻪ‪:‬‬
‫ﺍﻟﺼﺪﺭ ‪ ‬ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺫﻛﺮﻧﺎ‪  ،‬ﻭﺇﻥ ﺃﻓﺘﺎﻙ ﺍﻟﻨﺎﺱ ﻭﺃﻓﺘﻮﻙ ‪ ‬ﻭﳍﺬﺍ ﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﲨﻴﻊ ﺍﻷﻧﻮﺍﻉ ﺍﳌﺸﺘﺒﻬﺔ‬
‫ﺍﻟﱵ ﺗﺪﺧﻞ ﰲ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﰲ ﺣﺪﻳﺚ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ‪.‬‬
‫ﻓﺎﻹﰒ ﺗﻔﺮﻍ ﻣﻨﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺊ ﳛﻮﻙ ﰲ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻻ ﺗﻄﻤﺌﻦ ﺇﻟﻴﻪ ﺍﻟﻨﻔﺲ؛ ﻷﻥ ﺍﳌﺴﻠﻢ ﺑﺈﳝﺎﻧﻪ ﻭﺩﻳﻨﻪ‬
‫ﻭﺗﻘﻮﺍﻩ ﺗﻄﻤﺌﻦ ﻧﻔﺴﻪ ﺇﱃ ﻣﺎ ﻓﻴﻪ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻓﻴﻪ ﺷﺒﻬﺔ ﺃﻭ ﻣﺎ ﻓﻴﻪ ﺣﺮﺍﻡ ﻓﻴﺠﺪ ﺃﻧﻪ ﺧﺎﺋﻒ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺃﻧﻪ‬
‫ﻣﺘﺮﺩﺩ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺴﺘﺄﻧﺲ ﺑﺸﺊ ﻓﻴﻪ ﺗﻌﺮﻳﺾ ﶈﺮﻡ ﺃﻭ ﺍﺷﺘﺒﺎﻩ؛ ﻷﻧﻪ ﻗﺪ ﻳﻘﻊ ﰲ ﺍﳊﺮﺍﻡ‪.‬‬

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‫ﻭﺍﻹﰒ ﻣﺎ ﺣﺎﻙ ﰲ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺗﺮﺩﺩ ﰲ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺇﻥ ﺃﻓﺘﺎﻙ ﺍﻟﻨﺎﺱ‬ ‫‪‬‬ ‫ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﻭﺃﻓﺘﻮﻙ ‪ ‬ﻫﻨﺎ ﻗﺎﻝ‪  :‬ﻭﺇﻥ ﺃﻓﺘﺎﻙ ﺍﻟﻨﺎﺱ ‪ ‬ﻳﻌﲏ‪ :‬ﻗﺪ ﺗﺬﻫﺐ ﺇﱃ ﻣﻔﺖ‪ ‬ﺗﺴﺘﻔﺘﻴﻪ ﰲ ﺷﺄﻧﻚ‪ ،‬ﻭﻳﻔﺘﻴﻚ ﺑﺄﻥ ﻫﺬﺍ‬
‫ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﻳﺒﻘﻰ ﰲ ﺻﺪﺭﻙ ﺍﻟﺘﺮﺩﺩ‪.‬‬
‫ﻭﺍﳌﻔﱵ ﺇﳕﺎ ﻳﺘﻜﻠﻢ ﲝﺴﺐ ﺍﻟﻈﺎﻫﺮ ‪-‬ﻳﻔﱵ ﲝﺴﺐ ﻣﺎ ﻳﻈﻬﺮ ﻟﻪ ﻣﻦ ﺍﻟﺴﺆﺍﻝ‪ -‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻋﻨﺪ ﺍﻟﺴﺎﺋﻞ‬
‫ﺃﺷﻴﺎﺀ ﰲ ﻧﻔﺴﻪ ﱂ ﻳﺒﺪﻫﺎ‪ ،‬ﺃﻭ ﱂ ﻳﺴﺘﻄﻊ ﺃﻥ ﻳﺒﺪﻳﻬﺎ ﺑﻮﺿﻮﺡ ﻓﻴﺒﻘﻰ ﻫﻮ ﺍﳊﻜﻢ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﺘﻜﻠﻴﻒ ﻣﻌﻠﻖ‬
‫ﺑﻪ‪ ،‬ﻭﺇﻣﺎﻃﺔ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻣﻌﻠﻘﺔ ﺑﻌﻤﻠﻪ ﻫﻮ‪ ،‬ﻓﺈﺫﺍ ﺑﻘﻲ ﰲ ﻧﻔﺴﻪ ﺗﺮﺩﺩ ﻭﱂ ﺗﻄﻤﺌﻦ ﻧﻔﺴﻪ ﺇﱃ ﺇﺑﺎﺣﺔ ﻣﻦ‬
‫ﺃﺑﺎﺡ ﻟﻪ ﺍﻟﻔﻌﻞ ‪-‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺄﺧﺬ ﲟﺎ ﲟﺎ ﺟﺎﺀ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻣﻦ ﺟﻬﺔ ﺃﻧﻪ ﳝﺘﻨﻊ ﻋﻦ ﺍﳌﺸﺘﺒﻬﺎﺕ ﺃﻭ ﻋﻤﺎ ﺗﺮﺩﺩ ﰲ‬
‫ﺍﻟﺼﺪﺭ‪.‬‬
‫ﻭﻫﻨﺎ ﻳﺒﺤﺚ ﺍﻟﻌﻠﻤﺎﺀ ﲝﺜﺎ ﻣﻌﻠﻮﻣﺎ ﻳﻄﻮﻝ‪ ،‬ﻭﻫﻮ ﲝﺚ ﺃﺻﻮﱄ ﻭﻛﺬﻟﻚ ﻓﻘﻬﻲ‪ ،‬ﰲ ﺃﻥ ﻣﺎ ﻳﺘﺮﺩﺩ ﰲ ﺍﻟﺼﺪﺭ‬
‫ﻭﳛﻴﻚ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﻄﻤﺌﻦ ﺇﻟﻴﻪ ﺍﻟﻘﻠﺐ‪ ،‬ﻫﻞ ﻫﻮ ﺇﰒ ﺑﺈﻃﻼﻕ‪ ،‬ﺃﻡ ﺃﻥ ﺑﻌﺾ ﺃﻧﻮﺍﻋﻪ ﺇﰒ؟ ﻭﺍﻟﺘﺤﻘﻴﻖ ﰲ ﻫﺬﺍ ﺃﻥ‬
‫ﺍﳌﺴﺄﻟﺔ ﻓﻴﻬﺎ ﺗﻔﺼﻴﻞ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻌﲏ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﺮﺩﺩ ﺍﻟﺬﻱ ﰲ ﺍﻟﻨﻔﺲ ﻭﺍﻗﻌﺎ ﻋﻦ ﺟﻬﻞ ﻣﻦ ﺻﺎﺣﺒﻪ ﰲ ﺍﳊﻜﻢ‬
‫ﺍﻟﺸﺮﻋﻲ ﺃﻭ ﺑﺎﻟﺴﻨﺔ‪ ،‬ﻓﻬﺬﺍ ﻟﻮ ﺗﺮﺩﺩ ﰲ ﺷﻲﺀ ﺟﺎﺀ ﺍﻟﻨﺺ ﲝﺴﻨﻪ ﺃﻭ ﺑﺈﺑﺎﺣﺘﻪ ﺃﻭ ﺑﺎﻷﻣﺮ ﺑﻪ ‪-‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻋﺎﺻﻴﺎ‬
‫ﻟﻮ ﱂ ﻳﻔﻌﻞ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻣﻠﻮﻣﺎ ﻟﻮ ﱂ ﳝﺘﺜﻞ ﻟﻠﺴﻨﺔ‪.‬‬
‫ﺃﻣﺮ ﻧﺎﺳﺎ ﺑﺎﻹﻓﻄﺎﺭ ﰲ ﺍﻟﺴﻔﺮ‪ ،‬ﻓﺒﻘﻲ‬ ‫‪‬‬ ‫ﺃﻥ ﺍﻟﻨﱯ‬ ‫‪‬‬ ‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ "ﺻﺤﻴﺢ ﻣﺴﻠﻢ"‪:‬‬
‫ﻣﻨﻬﻢ ﺑﻘﻴﺔ ﱂ ﻳﻔﻄﺮﻭﺍ‪ ،‬ﻓﻘﻴﻞ ﻟﻠﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :-‬ﺇﻥ ﺃﻧﺎﺳﺎ ﱂ ﻳﻔﻄﺮﻭﺍ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺃﻭﻟﺌﻚ ﺍﻟﻌﺼﺎﺓ‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﻌﺼﺎﺓ ‪. ‬‬
‫ﻓﻬﺬﺍ ﻳﺪﻝ ﺃﻥ ﺍﻷﻣﺮ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﺴﻨﺔ ﺑﻮﺿﻮﺡ‪ ،‬ﻓﺈﻥ ﺗﺮﻛﻪ ﻟﺘﺮﺩﺩ ﰲ ﺍﻟﺼﺪﺭ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓﻼ‬
‫ﺍﻋﺘﺒﺎﺭ ﳍﺬﺍ ﺍﻟﻨﻮﻉ‪ :‬ﻳﻜﻮﻥ ﰲ ﺳﻔﺮ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻟﻦ ﺃﻗﺼﺮ‪ ،‬ﰲ ﻧﻔﺴﻲ ﺷﻲﺀ ﻣﻦ ﺃﻥ ﺃﻗﺼﺮ ﻣﻊ ﺗﻮﺍﻓﺮ ﺍﻟﺸﺮﻭﻁ ﲟﺎ‬
‫ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻨﺔ ﺑﻮﺿﻮﺡ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺗﺮﺩﺩ ﻻ ﻭﺟﻪ ﻟﻪ‪.‬‬
‫ﻛﺬﻟﻚ ﺷﻲﺀ ﺩﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺃﻭ ﺩﻟﺖ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺘﻪ‪ ،‬ﰒ ﻫﻮ ﻳﺒﻘﻰ ﰲ ﻧﻔﺴﻪ ﺗﺮﺩﺩ‪ ،‬ﻓﻬﺬﺍ ﱂ‬
‫ﻳﺴﺘﺴﻠﻢ ﺃﻭ ﱂ ﻳﻌﻠﻢ ﺣﻜﻢ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻓﻼ ﻗﻴﻤﺔ ﳍﺬﺍ ﺍﻟﻨﻮﻉ‪.‬‬

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‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﻘﻊ ﺍﻟﺘﺮﺩﺩ ﻣﻦ ﺟﻬﺔ ﺍﺧﺘﻼﻑ ﺍﳌﻔﺘﲔ‪ ،‬ﺍﺧﺘﻼﻑ ﺍ‪‬ﺘﻬﺪﻳﻦ ﰲ ﻣﺴﺄﻟﺔ‪ ،‬ﻓﺎﺧﺘﻠﻒ‬
‫ﺍ‪‬ﺘﻬﺪﻭﻥ ﰲ ﺗﱰﻳﻞ ﻭﺍﻗﻌﺔ ﻫﺬﺍ ﺍﳌﺴﺘﻔﱵ ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ‪ :‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺃﻓﺘﺎﻩ ﺑﻜﺬﺍ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﻓﺘﺎﻩ ﺑﻜﺬﺍ‪ ،‬ﻓﻬﺬﺍ‬
‫ﻟﻴﺲ ﺍﻹﰒ ﰲ ﺣﻘﻪ ﺃﻥ ﻳﺒﻘﻰ ﻣﻊ ﺗﺮﺩﺩ ﻧﻔﺴﻪ‪ ،‬ﻟﻴﺲ ﺍﻹﰒ ﰲ ﺣﻘﻪ ﺃﻥ ﻳﺰﻳﻞ ﺗﺮﺩﺩ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﻟﻴﺲ ﺍﻟﱪ ﰲ ﺣﻘﻪ ﺃﻥ ﻳﻌﻤﻞ ﲟﺎ ﺍﻃﻤﺌﻨﺖ ﺇﻟﻴﻪ ﻧﻔﺴﻪ ﺧﺎﺭﺟﺎ ﻋﻦ ﺍﻟﻘﻮﻟﲔ‪ ،‬ﺑﻞ ﺍﻟﱪ ﰲ ﺣﻘﻪ ﻣﺎ ﺍﻃﻤﺌﻨﺖ‬
‫ﺇﻟﻴﻪ ﻧﻔﺴﻪ ﻣﻦ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ؛ ﻷﻧﻪ ﻻ ﳚﻮﺯ ﻟﻠﻌﺎﻣﻲ ﺃﻥ ﻳﺄﺧﺬ ﺑﻘﻮﻝ ﻧﻔﺴﻪ ﻣﻊ ﻭﺟﻮﺩ ﻋﺎﱂ ﻳﺴﺘﻔﺘﻴﻪ‪ ،‬ﺑﻞ ﺇﺫﺍ‬
‫ﺍﺳﺘﻔﱴ ﻋﺎﳌﺎ‪ ،‬ﻭﺃﻭﺿﺢ ﻟﻪ ﺃﻣﺮﻩ ﻭﺃﻓﺘﺎﻩ ‪-‬ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﺃﻓﺘﺎﻩ ﺍﻟﻌﺎﱂ ﺑﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﺧﺘﻠﻒ ﺍﳌﻔﺘﻮﻥ ﻓﺈﻧﻪ ﻳﺄﺧﺬ‬
‫ﺑﻔﺘﻮﻯ ﺍﻷﻋﻠﻢ ﺍﻷﻓﻘﻪ ﲝﺎﻟﻪ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻭﻫﻲ ﺍﻟﱵ ﻳﱰﻝ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫﻲ ﺃﻧﻪ ﻳﻔﱵ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻲ ﺃﻧﻪ ﻳﺴﺘﻔﱵ ﺍﳌﻔﱵ ﻓﻴﻔﱴ‬
‫ﺑﺸﺊ ﻻ ﺗﻄﻤﺌﻦ ﻧﻔﺴﻪ ﻟﺼﻮﺍﺑﻪ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲝﺎﻟﺘﻪ‪ ،‬ﻓﻴﺒﻘﻰ ﻣﺘﺮﺩﺩﺍ ﳜﺸﻰ ﺃﻧﻪ ﱂ ﻳﻔﻬﻢ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺃﻓﺘﺎﱐ ﻟﻜﻦ‬
‫ﺍﳌﺴﺄﻟﺔ ﻓﻴﻬﺎ ﺃﺷﻴﺎﺀ ﺃﺧﺮ ﱂ ﻳﺴﺘﺒﻨﻬﺎ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺍﳌﻔﱵ ﱂ ﻳﺴﺘﻔﺼﻞ ﻣﲏ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺣﺎﻟﺔ ﺍﳌﻔﱵ ﺃﻧﻪ ﻣﺎ ﺍﺳﺘﻮﻋﺐ‬
‫ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺟﻬﺎ‪‬ﺎ‪.‬‬
‫ﻓﺈﻓﺘﺎﺀ ﺍﳌﻔﱵ ﻟﻠﻤﻜﻠﻒ ﻻ ﻳﺮﻓﻊ ﺍﻟﺘﻜﻠﻴﻒ ﻋﻨﻪ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﻭﺇﳕﺎ ﻳﻨﺠﻮ ﺑﺎﻟﻔﺘﻮﻯ ﺇﺫﺍ ﺃﻭﺿﺢ ﻣﺮﺍﺩﻩ‬
‫‪‬‬ ‫ﺑﺪﻭﻥ ﺍﻟﺘﺒﺎﺱ ﻓﻮﰲ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻗﺪ ﺃﺩﻯ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺑﺴﺆﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻣﺘﺜﺎﻻ ﻟﻘﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪.         ‬‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻔﺼﻞ ﺃﻭ ﱂ ﻳﺴﺘﻔﺼﻞ ﺍﳌﺴﺌﻮﻝ ﺍﳌﻔﱵ‪ ،‬ﺃﻭ ﱂ ﳛﺴﻦ ﻓﻬﻢ ﺍﳌﺴﺄﻟﺔ ﻓﺎﺳﺘﺠﻌﻞ ﻭﺃﻓﱴ‪ ،‬ﻭﺑﻘﻲ ﰲ‬
‫ﻗﻠﺐ ﺍﳌﺴﺘﻔﱵ ﺷﻲﺀ ﻣﻦ ﺍﻟﺮﻳﺐ ﻣﻦ ﺟﻬﺔ ﺃﻥ ﺍﳌﻔﱵ ﱂ ﻳﻔﻬﻢ ﻛﻼﻣﻪ‪ ،‬ﺃﻭ ﱂ ﻳﻔﻬﻢ ﺣﺎﻟﻪ ﺃﻭ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﺣﺎﻟﻪ‬
‫ﻣﺎ ﻻ ﻳﺼﻠﺢ ﺃﻥ ﻳﺒﲔ‪ ،‬ﺃﻭ ﻣﺎ ﱂ ﻳﺴﺘﻄﻊ ﺑﻴﺎﻧﻪ ‪-‬ﻓﺈﻥ ﻫﺬﺍ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﻮﺿﻮﺡ‪  :‬ﻓﺎﻹﰒ ﻣﺎ ﺣﺎﻙ‬
‫ﰲ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺗﺮﺩﺩ ﰲ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺇﻥ ﺃﻓﺘﺎﻙ ﺍﻟﻨﺎﺱ ﻭﺃﻓﺘﻮﻙ ‪. ‬‬
‫ﻓﺈﺫﻥ ﺍﻷﺣﻮﺍﻝ ﻛﻤﺎ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺛﻼﺛﺔ‪ :‬ﺍﺛﻨﺎﻥ ﻣﻨﻬﺎ ﻻ ﺗﺪﺧﻞ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻫﻲ ﺍﻷﻭﱃ ﻧﻌﻴﺪﻫﺎ ﺑﺎﺧﺘﺼﺎﺭ‪،‬‬
‫ﺍﻷﻭﱃ‪ :‬ﻣﺎ ﻭﺭﺩ ﺍﻟﻨﺺ ﺑﻪ؛ ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺒﻘﻰ ﰲ ﺍﻟﻨﻔﺲ ﺗﺮﺩﺩ ﻣﻊ ﻭﺭﻭﺩ ﺍﻟﻨﺺ‪ :‬ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻭ ﺍﻟﺴﻨﺔ‪،‬‬
‫ﺃﻭ ﺇﲨﺎﻉ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﺃﻭ ﺇﲨﺎﻉ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﺍﳌﺴﺄﻟﺔ‪.‬‬

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‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﳜﺘﻠﻒ ﺍﳌﻔﺘﻮﻥ‪ ،‬ﻭﻗﺪ ﺃﻭﺿﺢ ﳍﻢ ﺣﺎﻟﻪ‪ ،‬ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺄﺧﺬ ﺑﻔﺘﻮﻯ ﺍﻷﻋﻠﻢ ﺍﻷﻓﻘﻪ ﻣﻨﻬﻢ‪ ،‬ﺃﻭ‬
‫ﻣﻦ ﺗﻄﻤﺌﻦ ﻧﻔﺴﻪ ﻟﻔﺘﻮﺍﻩ‪.‬‬
‫ﻭﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻧﻪ ﱂ ﳛﺴﻦ ﺇﺑﺪﺍﺀ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﺃﻭ ﱂ ﻳﺴﺘﻔﺼﻞ ﺍﳌﻔﱵ‪ ،‬ﻓﺮﺟﻊ ﺍﻷﻣﺮ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﻔﱵ ﺇﱃ‬
‫ﻋﺪﻡ ﻭﺿﻮﺡ ﰲ ﻣﻮﺍﻓﻘﺔ ﺣﻜﻢ ﺍﷲ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﺮﻙ ﺍﻷﻣﺮ ﻭﳜﻠﻮ ﻣﻦ ﺍﳋﻼﻑ ﺍﺳﺘﱪﺍﺀ ﻟﺪﻳﻨﻪ‪ ،‬ﻭﺭﻏﺒﺔ ﰲ‬
‫ﺩﻭﺍﻡ ﺗﻌﺮﺿﻪ ﻟﻺﰒ‪.‬‬
‫ﻭﻧﻜﺘﻔﻲ ‪‬ﺬﺍ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ‪.‬‬

‫‪‬‬
‫ﺍﳊﻤﺪ ﷲ ﺣﻖ ﺍﳊﻤﺪ ﻭﺃﻭﻓﺎﻩ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ‪ ،‬ﻭﺭﺳﻮﻟﻪ ﻭﻣﺼﻄﻔﺎﻩ‪ ،‬ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‪ ،‬ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﺍ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪:‬‬
‫ﻣﻌﻨﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻭﻥ ﺣﺪﻳﺚ ﺃﰊ ﳒﻴﺢ ﺍﻟﻌﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ ‪. ‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺃﻭﺻﻴﻜﻢ ﺑﺘﻘﻮﻯ ﺍﷲ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‬

‫‪‬‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬
‫‪‬‬ ‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :-‬ﻭﻋﻦ ﺃﰊ ﳒﻴﺢ ﺍﻟﻌﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ ‪ ‬ﻗﺎﻝ‪  :‬ﻭﻋﻈﻨﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻣﻮﻋﻈﺔ‪ ،‬ﻭﺟﻠﺖ ﻣﻨﻬﺎ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺯﺭﻓﺖ ﻣﻨﻬﺎ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻓﻘﻠﻨﺎ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻛﺄ‪‬ﺎ ﻣﻮﻋﻈﺔ ﻣﻮﺩﻉ‪ ،‬ﻓﺄﻭﺻﻨﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﺃﻭﺻﻴﻜﻢ ﺑﺘﻘﻮﻯ ﺍﷲ‪ ،‬ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺇﻥ ﺗﺄﻣﺮ ﻋﻠﻴﻜﻢ ﻋﺒﺪ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﻳﻌﺶ ﻣﻨﻜﻢ ﻓﺴﲑﻯ ﺍﺧﺘﻼﻓﺎ‬
‫ﻛﺜﲑﺍ‪ ،‬ﻓﻌﻠﻴﻜﻢ ﺑﺴﻨﱵ ﻭﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﳌﻬﺪﻳﲔ ﻋﻀﻮﺍ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﻮﺍﺟﺬ‪ ،‬ﻭﺇﻳﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ‪،‬‬
‫ﻓﺈﻥ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ‪ ‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﰲ ﺑﺎﺑﻪ ﰲ ﺑﻴﺎﻥ ﺍﻻﺳﺘﻤﺴﺎﻙ ﺑﺘﻘﻮﻯ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺍﻟﻮﺻﻴﺔ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﻻﺳﺘﻤﺴﺎﻙ‬
‫ﺑﺎﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺑﺎﻟﺴﻨﺔ ﻭﺑﻄﺮﻳﻘﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﳌﻬﺪﻳﲔ ﻣﻦ ﺑﻌﺪ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻣﻮﻋﻈﺔ ﻭﺟﻠﺖ ﻣﻨﻬﺎ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺯﺭﻓﺖ ﻣﻨﻬﺎ‬ ‫‪‬‬ ‫ﻭﻋﻈﻨﺎ ﺭﺳﻮﻝ ﺍﷲ‬ ‫‪ ‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ‬
‫ﺍﻟﻌﻴﻮﻥ ‪" ‬ﻭﻋﻈﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻮﻋﻈﺔ" ﺍﻟﻮﻋﻆ ﻫﻮ ﺍﻟﺘﺬﻛﲑ ﺑﺎﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﲝﻘﻮﻕ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ‬
‫ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ‪-‬ﻳﻌﲏ‪ :‬ﻓﻴﻤﺎ ﺃﻣﺮ ﺑﻪ ﻭ‪‬ﻰ ﻋﻨﻪ‪ ،-‬ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﻣﻌﻪ ﻏﺎﻟﺒﺎ ﺍﻟﺘﺨﻮﻳﻒ‪.‬‬
‫ﻓﺎﳌﻮﻋﻈﺔ ﻗﺪ ﺗﻜﻮﻥ ﺑﺘﺮﻏﻴﺐ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺑﺘﺮﻫﻴﺐ‪ ،‬ﻭﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻬﺎ ﺍﻟﺘﺨﻮﻳﻒ ﻣﻦ ﻋﺪﻡ‬
‫ﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ ﺃﻭ ﺑﺈﺭﺗﻜﺎﺏ ﺍﻟﻨﻬﻲ‪ ،‬ﻗﺪ ﺟﺎﺀ ﺫﻛﺮ ﺍﳌﻮﻋﻈﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﻋﺪﺩ ﻣﻦ ﺍﳌﻮﺍﺿﻊ‪ ،‬ﻭﺍﳌﻔﺴﺮﻭﻥ‬
‫ﻓﺴﺮﻭﻫﺎ ﺑﺈﺗﺒﺎﻉ ﺍﻷﻣﺮ‪ ،‬ﺃﻭ ﺑﺎﻟﺘﺬﻛﲑ ﺑﺈﺗﺒﺎﻉ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﺘﺬﻛﲑ ﺑﺈﺟﺘﻨﺎﺏ ﺍﻟﻨﻬﻲ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻟﻔﻆ "ﻭﻋﻆ" ﲟﻌﲎ‪:‬‬
‫ﺟﻌﻞ ﻏﲑﻩ ﰲ ﻋﻈﺔ‪.‬‬
‫ﻭﺍﻟﻌﻈﺔ‪ :‬ﻧﻮﻉ ﳑﺎ ﳛﺼﻞ ﺑﻪ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺁﺛﺎﺭ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻠﺘﺨﻮﻳﻒ ﺃﻭ ﺍﻟﺘﻬﺪﻳﺪ ﺃﻭ ﺍﻹﻧﺬﺍﺭ ﺃﻭ‬
‫ﺍﻹﻋﻼﻡ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ؛ ﻓﻠﻬﺬﺍ ﻓﺴﺮﺕ ﺍﳌﻮﻋﻈﺔ ﻓﻴﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﺄ‪‬ﺎ ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻚ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻭﺍﻣﺮ‪،‬‬
‫ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻮﺍﻫﻲ‪ ،‬ﻭﺇﻟﻘﺎﺀ ﺫﻟﻚ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﺨﻮﻳﻒ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻋﻤﻢ ﺍﳌﻮﻋﻈﺔ ﺃﻣﻮﺭ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪،‬‬
‫ﻓﻴﻘﺎﻝ‪ :‬ﻫﺬﻩ ﻣﻮﻋﻈﺔ ﺇﺫﺍ ﺫﻛﺮ ﺑﺎﷲ ﻭﺑﺎﻵﺧﺮﺓ‪ ،‬ﻭﺑﺄﻣﺮ ﺍﷲ ﻭ‪‬ﻴﻪ‪ ،‬ﻭﺑﻌﻘﻮﺑﺔ ﺍﳌﻨﺘﻬﻲ ﻋﻦ ﺍﻷﻣﺮ‪ ،‬ﺃﻭ ﺍﳌﺮﺗﻜﺐ‬
‫ﻟﻠﻤﻨﻬﻲ ﺣﲔ ﻳﺬﻛﺮ ﺑﻌﻘﻮﺑﺘﻪ ﰲ ﺍﻵﺧﺮﺓ ﺃﻭ ﰲ ﺍﻟﺪﻧﻴﺎ ﺻﺎﺭ ﻭﺍﻋﻈﺎ‪.‬‬
‫ﻣﻮﻋﻈﺔ ﻭﺟﻠﺖ ﻣﻨﻬﺎ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺯﺭﻓﺖ ﻣﻨﻬﺎ‬ ‫‪‬‬ ‫ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﻗﻮﻟﻪ ﻫﻨﺎ‪  :‬ﻭﻋﻈﻨﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺍﻟﻌﻴﻮﻥ ‪ ‬ﺳﺒﺐ ﺍﻟﻮﺟﻞ‪ ،‬ﻭﺟﻞ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺳﺒﺐ ﺃﻥ ﺍﻟﻌﻴﻮﻥ ﺯﺭﻓﺖ ﺃ‪‬ﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺃﺷﻴﺎﺀ ﻣﻨﻬﺎ‪ :‬ﺍﻟﺘﺨﻮﻳﻒ‬
‫ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﻧﻪ ﻧﺒﻬﻬﻢ ﺃﻧﻪ ﺳﻴﻔﺎﺭﻗﻬﻢ‪.‬‬
‫ﻓﺠﻤﻊ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﳍﻢ ﻣﺎ ﺑﲔ ﺍﻹﺷﻌﺎﺭ ﲟﻔﺎﺭﻗﺘﻪ ﳍﻢ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻭﻣﺎ ﺑﲔ‬
‫ﺗﺬﻛﲑﻫﻢ ﺑﺄﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﲝﺪﻭﺩﻩ ﻭﺃﻭﺍﻣﺮﻩ‪ ،‬ﻭﺍﻟﺘﺨﻮﻳﻒ ﻣﻦ ﳐﺎﻟﻔﺔ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ‪  ‬ﻭﺟﻠﺖ ﻣﻨﻬﺎ‬
‫ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺯﺭﻓﺖ ﻣﻨﻬﺎ ﺍﻟﻌﻴﻮﻥ ‪. ‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﺍﻟﻮﺟﻞ ‪-‬ﻭﺟﻞ ﺍﻟﻘﻠﻮﺏ‪ -‬ﺃﻋﻈﻢ ﻣﻦ ﺧﻮﻓﻬﺎ؛ ﻷﻥ ﺍﻟﻮﺟﻞ ﺧﻮﻑ ﻭﺯﻳﺎﺩﺓ ‪ ،‬ﻭﻫﻮ ﺍﳋﻮﻑ ﺍﻟﺬﻱ ﻣﻌﻪ‬
‫‪+‬ﺍﻏﺘﺮﺍﺭ ﻭﺗﺮﺩﺩ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪-‬ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﺧﺎﻑ ﻣﻨﻪ ﻣﻊ ﻛﻮﻥ ﺍﻟﻘﻠﺐ ﺭﺍﻏﺒﺎ ﺭﺍﻫﺒﺎ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪ -‬ﻓﻬﻨﺎﻙ‬
‫ﺩﺭﺟﺎﺕ ﻓﻴﻪ‪ :‬ﺍﻟﺮﻫﺒﺔ‪ ،‬ﻭﺍﳋﻮﻑ‪ ،‬ﻭﺍﻟﻮﺟﻞ‪ ،‬ﻓﻜﻠﻬﺎ ﺩﺍﺧﻠﺔ ﰲ ﻣﻌﲎ ﺍﳋﻮﻑ‪ ،‬ﻟﻜﻦ ﻛﻞ ﻭﺍﺣﺪﺓ ﳍﺎ ﻣﺮﺗﺒﺘﻬﺎ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻓﻘﻠﻨﺎ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻛﺄ‪‬ﺎ ﻣﻮﻋﻈﺔ ﻣﻮﺩﻉ ‪ ‬ﻳﻌﲏ ﳌﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻹﺷﺎﺭﺍﺕ‪ ،‬ﻭﳌﺎ ﻛﺎﻧﺖ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﺃ‪‬ﺎ ﺟﺎﻣﻌﺔ ﻓﺎﺳﺘﺸﻔﻮﺍ ﺃ‪‬ﺎ ﻣﻮﻋﻈﺔ ﻣﻮﺩﻉ ﳍﻢ‪ ،‬ﻓﻜﺄﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﲨﻊ ﳍﻢ ﻣﺎ‬
‫ﳛﺘﺎﺟﻮﻥ‪ ،‬ﻭﺃﺭﺷﺪﻫﻢ ﺑﺬﻟﻚ ﺑﺄﻧﻪ ﺭﲟﺎ ﻓﺎﺭﻗﻬﻢ ؛ ﻷﻧﻪ ﲨﻊ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ﰲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ‪.‬‬
‫‪‬‬ ‫ﻗﺎﻝ‪" :‬ﻓﺄﻭﺻﻨﺎ" ﻭﻣﺮ ﻣﻌﻨﺎ ﻣﻌﲎ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺃﻭﺻﻴﻜﻢ ﺑﺘﻘﻮﻯ ﺍﷲ‬
‫ﻭﺍﻟﺘﻘﻮﻯ‪ :‬ﻫﻲ ﻭﺻﻴﺔ ﺍﷲ ﻟﻸﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻟﻜﻢ ﺃﻥ ﻣﻌﲎ ﺍﻟﺘﻘﻮﻯ ﺃﻥ ﲡﻌﻞ ﺑﻴﻨﻚ ﻭﺑﲔ ﻋﺬﺍﺏ‬
‫ﺍﷲ ﻭﺳﺨﻄﻪ ﻭﻋﻘﺎﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻵﺧﺮﺓ ﻭﻗﺎﻳﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻮﻗﺎﻳﺔ ﺑﺎﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮﻩ ﻭﺍﺟﺘﻨﺎﺏ ﻣﻨﺎﻫﻴﻪ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺑﺴﻨﺔ‬
‫ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻭﺍﻟﺘﻘﻮﻯ ﰲ ﻛﻞ ﻣﻘﺎﻡ ﲝﺴﺒﻪ‪.‬‬
‫ﻓﻘﺪ ﻓﺴﺮﺕ ﺍﻟﺘﻘﻮﻯ ﺑﻌﺪﺓ ﺗﻔﺴﲑﺍﺕ ﺫﻛﺮﻧﺎﻫﺎ ﻟﻜﻢ‪ ،‬ﻭﻣﻦ ﺃﺣﺴﻨﻬﺎ ﻗﻮﻝ ﻃﻠﻖ ﺑﻦ ﺣﺒﻴﺐ ‪-‬ﺭﲪﻪ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ -‬ﺃﻥ ﺍﻟﺘﻘﻮﻯ‪ :‬ﻫﻲ ﺃﻥ ﺗﻌﻤﻞ ﺑﻄﺎﻋﺔ ﺍﷲ ﻋﻠﻰ ﻧﻮﺭ ﻣﻦ ﺍﷲ ﺗﺮﺟﻮ ﺛﻮﺍﺏ ﺍﷲ‪ ،‬ﻭﺃﻥ ﺗﺘﺮﻙ ﻣﻌﺼﻴﺔ ﺍﷲ ﻋﻠﻰ‬
‫ﻧﻮﺭ ﻣﻦ ﺍﷲ ﲣﺸﻰ ﻋﻘﺎﺏ ﺍﷲ‪.‬‬
‫ﻓﺠﻤﻊ ﰲ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺑﲔ ﺍﻟﺘﺮﻙ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻨﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻘﻮﻯ ﰲ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺃﻭﺻﻴﻜﻢ ﺑﺘﻘﻮﻯ ﺍﷲ ‪ ‬ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺇﻥ ﺗﺄﻣﺮ ﻋﻠﻴﻜﻢ ﻋﺒﺪ ﻓﺈﻧﻪ ﻣﻦ ﻳﻌﺶ ﻣﻨﻜﻢ ﻓﺴﲑﻯ ﺍﺧﺘﻼﻓﺎ‬ ‫‪‬‬

‫ﻛﺜﲑﺍ ‪ ‬ﻗﺎﻝ‪  :‬ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ‪ ‬ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﺣﻘﺎﻥ ﻟﻺﻣﺎﻡ ﺃﻭ ﻟﻸﻣﲑ‪ ،‬ﻭﳘﺎ ﻣﻦ ﲦﺮﺍﺕ ﺍﻟﺒﻴﻌﺔ؛ ﻷﻥ‬
‫ﺍﻟﺒﻴﻌﺔ ﻋﻘﺪ ﻭﻋﻬﺪ ﻋﻠﻰ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻓﺘﺤﺼﻞ ﺑﺎﳌﺒﺎﺷﺮﺓ ﻭﲢﺼﻞ ﺑﺎﻹﻧﺎﺑﺔ‪.‬‬
‫ﻓﺎﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻣﻦ ﲦﺮﺍﺕ ﺍﻟﺒﻴﻌﺔ‪ ،‬ﻓﺎﻹﻣﺎﻡ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﺑﺎﻳﻌﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻣﻦ ﻳﺴﺎﺭ ﺇﻟﻴﻬﻢ ﰲ‬
‫ﺍﳊﻞ ﻭﺍﻟﻌﻘﺪ ‪ -‬ﻓﺈﻥ ﰲ ﺑﻴﻌﺘﻬﻢ ﻟﻪ ﻋﻠﻰ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻋﻬﺪﻫﻢ ﻟﻪ ﺃﻥ ﻳﺴﻤﻌﻮﺍ ﻭﻳﻄﻴﻌﻮﺍ ‪-‬ﰲ ﺫﻟﻚ ﻣﺒﺎﻳﻌﺔ‬
‫ﺑﻘﻴﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺟﺮﺕ ﺳﻨﺔ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻭﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ‪.‬‬

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‫ﻓﺎﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ‪-‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻚ‪ -‬ﻻ ﻓﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺒﻴﻌﺔ‪ ،‬ﻭﻣﻦ ﻓﺮﻕ ﺑﲔ ﺍﻟﺒﻴﻌﺔ ﻭﺑﲔ ﺍﻟﺴﻤﻊ‬
‫ﻭﺍﻟﻄﺎﻋﺔ ﰲ ﺍﳊﻘﻮﻕ ﺍﻟﱵ ﻟﻺﻣﺎﻡ ﺍﳌﺴﻠﻢ ﺃﻭ ﻟﻸﻣﲑ ﺍﳌﺴﻠﻢ‪ ،‬ﻓﻼ ﺩﻟﻴﻞ ﻟﻪ ﻣﻦ ﺳﻨﺔ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻭﻻ ﻣﻦ ﻋﻤﻞ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﻻ ﻣﻦ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺃﺗﺒﺎﻉ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣﻦ ﻋﻘﺎﺋﺪﻫﻢ‪.‬‬
‫‪   ‬‬ ‫ﻓﺎﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻟﻸﻣﲑ ﺍﳌﺴﻠﻢ ﺣﻖ ﻣﻦ ﺣﻘﻮﻗﻪ؛ ﻟﻘﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻟﻜﻦ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻟﻪ ﻻ ﲡﺐ ﻟﻪ ﺣﻘﺎ ﻟﻪ ﺍﺳﺘﻘﻼﻻ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﻋﻠﻰ‬ ‫‪     ‬‬

‫ﻭﺟﻪ ﺍﻟﺘﺒﻊ ‪-‬ﻳﻌﲏ ﺃ‪‬ﺎ ﺗﺒﻊ ﻟﻄﺎﻋﺔ ﺍﷲ ﻭﻃﺎﻋﺔ ﺭﺳﻮﻟﻪ؛ ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺑﻴﺎﻥ ﺃﻥ ‪ ‬ﺍﻟﻄﺎﻋﺔ ﺇﳕﺎ ﻫﻲ ﰲ‬
‫ﺍﳌﻌﺮﻭﻑ ‪. ‬‬
‫ﻭﺍﳌﻌﺮﻭﻑ ﻫﻮ ﻣﺎ ﻟﻴﺲ ﲟﻌﺼﻴﺔ ‪-‬ﻳﻌﲏ‪ :‬ﻣﺎ ﻋﺮﻑ ﰲ ﺍﻟﺸﺮﻉ ﺣﺴﻨﻪ‪ -‬ﻭﻫﻮ ﻣﺎ ﻟﻴﺲ ﲟﻌﺼﻴﺔ؛ ﻭﳍﺬﺍ ﺟﺎﺀ‬
‫ﰲ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﻄﺎﻋﺔ ﺗﻜﻮﻥ ﰲ ﻏﲑ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﺍﻣﺘﺜﺎﳍﻢ‬
‫ﳍﺬﻩ ﺍﻟﻮﺻﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻨﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺃﻭﺻﻴﻜﻢ ﺑﺘﻘﻮﻯ ﺍﷲ ‪ ‬ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ‪. ‬‬
‫ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ‪-‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻚ‪ -‬ﻳﻌﲏ ﰲ ﻏﲑ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻓﺎﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‬
‫ﻷﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ ،-‬ﻭﳊﻖ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻻ ﳊﻖ ﺍﻷﻣﲑ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﳌﺒﻴﺤﺎﺕ ﺃﻭ ﻓﻴﻤﺎ ﻳﻜﻮﻥ ﻓﻴﻪ‬
‫ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻓﻬﻨﺎ ﻳﺘﻮﺟﻪ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﳊﻖ ﺍﻹﻣﺎﻡ ﺃﻭ ﳊﻖ ﺍﻷﻣﲑ‪.‬‬
‫ﻳﻌﲏ ﺃﻥ ﺍﳌﺴﺎﺋﻞ ﺛﻼﺙ‪ :‬ﻣﺎ ﻭﺟﺐ ﺑﺄﺻﻞ ﺍﻟﺸﺮﻉ ﻓﺈﻧﻪ ﻳﻄﺎﻉ ﻓﻴﻪ ﺍﻷﻣﲑ ﻷﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﺬﻟﻚ‪،‬‬
‫ﻭﻟﻴﺴﺖ ﺍﻟﻄﺎﻋﺔ ﻫﻨﺎ ﰲ ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺣﻘﻮﻗﻪ‪ ،‬ﺑﻞ ﻫﻮ ﻳﻄﺎﻉ ﳊﻖ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﰲ ﻃﺎﻋﺘﻪ ﻓﻴﻤﺎ ﺃﻭﺟﺐ‬
‫ﺟﻞ ﻭﻋﻼ‪.‬‬
‫ﻭﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﺄﻣﺮ ﺃﻭ ﻳﻨﻬﻰ ﻋﻦ ﻣﺒﺎﺡ‪ ،‬ﺃﻭ ﻓﻴﻤﺎ ﻓﻴﻪ ﺇﺟﺘﻬﺎﺩ‪ ،‬ﺃﻭ ﻋﻦ ﻣﻜﺮﻭﻩ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻳﻄﺎﻉ ﻫﻨﺎ ﳊﻘﻪ ﻫﻮ؛ ﻷﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺟﻌﻞ ﻟﻪ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺃﻣﺮﻩ ﲟﻌﺼﻴﺔ ﺃﻭ ‪‬ﻴﻪ ﻋﻦ ﻭﺍﺟﺐ‪ ،‬ﻓﻬﻨﺎ ﻻ ﻃﺎﻋﺔ ﻟﻪ؛ ﻷﻥ ﻃﺎﻋﺔ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﺣﻖ ﻣﻘﺪﻡ ﻋﻠﻰ ﻃﺎﻋﺔ ﻏﲑﻩ ﳑﻦ ﺟﻌﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻪ ﺍﳊﻖ‪ ،‬ﻓﻤﺜﻼ‪ :‬ﺍﻟﻮﺍﻟﺪﺍﻥ‪ ،‬ﻭﺍﳌﺮﺃﺓ ﻟﺰﻭﺟﻬﺎ‪،‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﺍﻹﻣﺎﻡ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﳑﻦ ﺟﻌﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﳍﻢ ﺣﻘﺎ ﰲ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻓﺈ‪‬ﻢ ﻳﻄﺎﻋﻮﻥ ﰲ ﻏﲑ‬
‫ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﻓﻴﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻧﻪ ﻏﲑ ﳏﺮﻡ‪.‬‬
‫"ﻭﺇﻥ ﺗﺄﻣﺮ ﻋﻠﻴﻜﻢ ﻋﺒﺪ" ﰲ ﻗﻮﻟﻪ‪" :‬ﺗﺄﻣﺮ" ﻣﻌﲎ ﺗﻐﻠﺐ‪  ،‬ﻭﺇﻥ ﺗﺄﻣﺮ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪  :‬ﻭﺇﻥ ﺗﺄﻣﺮ ﻋﻠﻴﻜﻢ ﻋﺒﺪ‬
‫ﻋﻠﻴﻜﻢ ﻋﺒﺪ ‪ ‬ﻳﻌﲏ‪ :‬ﻏﻠﺐ ﻋﺒﺪ ﻋﻠﻰ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﻓﺪﻋﺎ ﳌﺒﻴﺎﻋﺘﻪ ﺃﻭ ﺩﻋﺎ ﻷﻥ ﻳﺴﻤﻊ ﻟﻪ ﻭﻳﻄﺎﻉ‪ ،‬ﻓﻬﻨﺎ ﳚﺐ ﺃﻥ‬
‫ﻳﺴﻤﻊ ﻟﻪ ﻭﻳﻄﺎﻉ؛ ﻓﻠﻬﺬﺍ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺗﻜﻮﻥ ﺑﺈﺣﺪﻯ ﻃﺮﻳﻘﲔ‪:‬‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ‪ :‬ﻃﺮﻳﻖ ﺍﻻﺧﺘﻴﺎﺭ‪ :‬ﺃﻥ ﳜﺘﺎﺭ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﻡ‪ ،‬ﺃﻭ ﺃﻥ ﳜﺘﺎﺭ ﺍﻷﻣﲑ‪ ،‬ﻭﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻭﻻﻳﺔ ﺍﻻﺧﺘﻴﺎﺭ‬
‫ﳍﺎ ﺷﺮﻭﻃﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻷﻫﻞ ﺍﳊﻞ ﻭﺍﻟﻌﻘﺪ‪ ،‬ﻓﺈ‪‬ﻢ ﳜﺘﺎﺭﻭﻥ ﻣﻦ ﺍﺟﺘﻤﻌﺖ ﻓﻴﻪ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺟﺎﺀﺕ‬
‫ﰲ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻣﺎﻡ ﻗﺮﺷﻴﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﳛﺴﻦ ﺳﻴﺎﺳﺔ‬
‫ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﳑﺎ ﺍﺷﺘﺮﻃﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻭﻻﻳﺔ ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻭﻻﻳﺔ ﺍﻟﺘﻐﻠﺐ‪ :‬ﻭﻫﻮ ﺃﻥ ﻳﻐﻠﺐ ﺍﻹﻣﺎﻡ‪ ،‬ﺃﻥ ﻳﻐﻠﺐ ﺃﺣﺪ ﺃﻣﲑ‪ ‬ﺃﻭ ﻏﲑﻩ ﳑﻦ ﻻ ﺗﺘﻮﻓﺮ ﻓﻴﻪ‬
‫ﺍﻟﺸﺮﻭﻁ‪ ،‬ﺃﻭ ﺑﻌﺾ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﺗﺘﻮﻓﺮ ﻓﻴﻪ ﻟﻜﻨﻪ ﻏﻠﺐ ﺇﻣﺎﻣﺎ ﺁﺧﺮ ﻗﺒﻠﻪ ﻓﺈﻧﻪ ﻫﻨﺎ ﺇﺫﺍ ﻏﻠﺒﻪ ﻓﻴﺒﺎﻳﻊ‪،‬‬
‫ﻭﻳﺴﻤﻊ ﻟﻪ‪ ،‬ﻭﻳﻄﺎﻉ؛ ﻷﻥ ﺍﻟﺒﻴﻌﺔ ﻫﻨﺎ ﺃﺻﺒﺤﺖ ﺑﻴﻌﺔ ﺗﻐﻠﺐ‪ ،‬ﻭﺍﻟﻮﻻﻳﺔ ﻭﻻﻳﺔ ﻏﻠﺒﺔ ﻭﺳﻴﻒ‪.‬‬
‫ﻓﻬﺬﺍ ﻛﻤﺎ ﺃﻭﺻﻰ ﻫﻨﺎ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺃﻥ ﻳﺴﻤﻊ ﻭﻳﻄﺎﻉ ﳌﻦ ﱂ ﺗﺘﻮﻓﺮ ﻓﻴﻪ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﺗﻜﻮﻥ‬
‫ﰲ ﻭﻻﻳﺔ ﺍﻻﺧﺘﻴﺎﺭ؛ ﺣﻴﺚ ﻗﺎﻝ ﻫﻨﺎ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻭﺇﻥ ﺗﺄﻣﺮ ‪ ‬ﻭﻧﻔﻬﻢ ﻣﻦ ﺍﻟﺘﺄﻣﺮ ﺃﻧﻪ ﱂ ﻳﻜﻦ‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻌﺒﺪ ﻻ ﳜﺘﺎﺭ ﺑﻴﺪﻱ ﺃﻣﻮﺭ‬ ‫‪‬‬ ‫ﺇﻥ ﺗﺄﻣﺮ ﻋﻠﻴﻜﻢ ﻋﺒﺪ‬ ‫‪‬‬ ‫ﰒ ﺍﺧﺘﻴﺎﺭ‪ ،‬ﻓﻬﺬﻩ ﻭﻻﻳﺔ ﺍﻟﺘﻐﻠﺐ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻓﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﻭﻻﻳﺔ ﺍﻟﻐﻠﺒﺔ ﳚﺐ ﳌﻦ ﻏﻠﺐ ﻓﺘﻮﱃ‪ ،‬ﳚﺐ ﻟﻪ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻛﻤﺎ ﲡﺐ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻱ‬
‫ﳜﺘﺎﺭ ﺍﺧﺘﻴﺎﺭﺍ‪ ،‬ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﰲ ﺣﻘﻮﻕ ﺍﻟﺒﻴﻌﺔ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ؛ ﻭﺫﻟﻚ ﻷﺟﻞ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﻣﻦ‬
‫ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﺇﺫﺍ ﻧﻈﺮﺕ ﻓﺈﻥ ﺍﻻﺧﺘﻴﺎﺭ ﻭﻗﻊ ﰲ ﺗﺎﺭﻳﺦ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ ﺑﻦ‬
‫ﻭﻣﻦ ﺑﻌﺪ ﻣﻌﺎﻭﻳﺔ ﻣﻦ ﻋﻬﺪ ﻳﺰﻳﺪ ﺇﱃ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ‪ ،‬ﻓﺎﻟﻮﻻﻳﺎﺕ ﻭﻻﻳﺎﺕ ﺗﻐﻠﺐ؛ ﻷ‪‬ﺎ ﺗﻜﻮﻧﺖ‬ ‫‪‬‬ ‫ﺃﰊ ﺳﻔﻴﺎﻥ‬

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‫ﺍﻟﺪﻭﻳﻼﺕ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﺎﺭﺽ ﻫﺬﺍ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻓﻜﻠﻬﺎ ﱂ ﺗﻨﺸﺄ ﻛﺘﻮﺍﺗﺮ ﺃﻭ ﻛﺘﺘﺎﺑﻊ ﻷﺻﻞ ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺻﺎﺭﺕ ﻭﻻﻳﺔ ﺗﻐﻠﺐ‪.‬‬
‫ﺗﻜﻮﻥ ﺧﻼﻓﺔ ﺍﻟﻨﺒﻮﺓ‬ ‫‪‬‬ ‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ‪:‬‬
‫ﺛﻼﺛﲔ ﻋﺎﻣﺎ ‪ ‬ﺃﻭ ﻗﺎﻝ‪  :‬ﺛﻼﺛﻮﻥ ﻋﺎﻣﺎ ﺧﻼﻓﺔ ﺍﻟﻨﺒﻮﺓ ‪ ‬ﰒ ﻳﻜﻮﻥ ﻣﻠﻜﺎ ﻋﺎﺿﺎ ﻭﻫﻜﺬﺍ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﳋﻼﻓﺔ ﺍﻟﱵ‬
‫ﻋﻠﻰ ﻣﻨﻬﺎﺝ ﺍﻟﻨﺒﻮﺓ ﺗﻜﻮﻥ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻓﻘﻂ ﳌﺪﺓ ﺛﻼﺛﲔ ﻋﺎﻣﺎ ﺑﻌﺪﻩ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،-‬ﻭﻫﻲ ﺍﻟﱵ‬
‫ﺍﻧﺘﻬﺖ ﲟﻘﺘﻞ ﻋﻠﻲ ‪. ‬‬
‫ﻭﻭﻻﻳﺔ ﻣﻌﺎﻭﻳﺔ ‪-‬ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‪ -‬ﻭﻻﻳﺔ ﺍﺧﺘﻴﺎﺭ؛ ﻷﻥ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺗﻨﺎﺯﻝ ﻟﻪ ﻋﻦ ﺍﳋﻼﻓﺔ‪ ،‬ﻓﺎﺟﺘﻤﻊ‬
‫ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﲰﻲ ﺫﻟﻚ ﺍﻟﻌﺎﻡ ﻋﺎﻡ ﺍﳉﻤﺎﻋﺔ؛ ﻻﺟﺘﻤﺎﻋﻬﻢ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ ‪ ‬ﻭﻣﺎ ﺑﻌﺪﻩ ﺃﺻﺒﺤﺖ ﻭﻻﻳﺔ ﺗﻐﻠﺐ‪.‬‬
‫ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺃﲨﻌﻮﺍ ﳌﺎ ﺻﻨﻔﻮﺍ ﻋﻘﺎﺋﺪﻫﻢ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﺇﱃ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ‪-‬ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﻴﻌﺔ‬
‫ﻣﻨﻌﻘﺪﺓ ﳌﻦ ﺗﻐﻠﺐ‪ ،‬ﻭﺩﻋﺎ ﺍﻟﻨﺎﺱ ﺇﱃ ﺇﻣﺎﻣﺘﻪ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻟﺬﻱ ﻳﺸﺘﺮﻁ ﻟﻺﻣﺎﻡ ﻏﲑ ﻣﺘﻮﻓﺮ ﻓﻴﻪ ﺃﻭ ﻫﻮ ﻣﺘﻮﻓﺮ ﻓﻴﻪ‪،‬‬
‫ﻓﺎﻷﻣﺮ ﺳﻴﺎﻥ ﻣﻦ ﺟﻬﺔ ﺣﻘﻮﻗﻪ‪ ،‬ﺣﻘﻮﻕ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﻴﻌﺔ‪ ،‬ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﳉﻬﺎﺩ ﻣﻌﻪ‬
‫ﻭﺍﻟﺘﺠﻤﻴﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﻨﻔﲑ ﻋﻨﻪ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﳊﻘﻮﻕ ﺍﻟﱵ ﺟﺎﺀﺕ ﰲ ﺍﻷﺋﻤﺔ ﻭﺍﻷﻣﺮﺍﺀ‪.‬‬
‫ﻗﺎﻝ ﻫﻨﺎ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻭﺇﻥ ﺗﺄﻣﺮ ﻋﻠﻴﻜﻢ ﻋﺒﺪ ‪ ‬ﻓﺈﻥ ﺍﻟﻔﺎﺀ ﻫﺬﻩ ﺗﻌﻠﻴﻠﻴﺔ ‪ ‬ﻓﺈﻧﻪ ﻣﻦ ﻳﻌﺶ‬
‫ﻣﻨﻜﻢ ﻓﺴﲑﻯ ﺍﺧﺘﻼﻓﺎ ﻛﺜﲑﺍ ‪ ‬ﻳﻌﲏ‪ :‬ﺳﲑﻯ ﺍﺧﺘﻼﻓﺎ ﻋﻠﻰ ﺍﻷﻣﺮﺍﺀ‪ ،‬ﻓﻮﺻﻴﺘﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻟﻪ ﺃﻧﻪ‬
‫ﻣﻦ ﻋﺎﺵ ﻓﺮﺃﻯ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻓﻌﻠﻴﻪ ﺑﺎﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺇﻥ ﺗﺄﻣﺮ ﻋﻠﻴﻪ ﻋﺒﺪ‪.‬‬
‫ﻭﺟﺎﺀ ﰲ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮ ﺑﻴﺎﻥ ﺑﻌﺾ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﻣﺎ ﳛﺼﻞ ﻣﻦ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﳚﻤﻌﻬﺎ ﺃﻥ‬
‫ﺍﻻﺧﺘﻼﻑ ﺍﺧﺘﻼﻑ ﻋﻠﻰ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭ ﺍﺧﺘﻼﻑ ﻋﻠﻰ ﺍﻷﻣﲑ‪ ،‬ﻓﻤﻦ ﺭﺃﻯ ﺍﻻﺧﺘﻼﻑ ﺍﻟﻜﺜﲑ ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻠﺰﻡ‬
‫ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﻠﺰﻡ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻓﻬﺬﻩ ﻭﺻﻴﺘﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺇﺫ ﻗﺎﻝ‪  :‬ﻓﺈﻧﻪ ﻣﻦ ﻳﻌﺶ‬
‫ﻣﻨﻜﻢ ﻓﺴﲑﻯ ﺍﺧﺘﻼﻓﺎ ﻛﺜﲑﺍ ‪. ‬‬
‫ﻓﻌﻠﻴﻜﻢ‬ ‫‪‬‬ ‫ﻭﺍﻻﺧﺘﻼﻑ ﺍﻟﻜﺜﲑ ﻳﻌﲏ‪ :‬ﻋﻤﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺳﻨﺘﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻓﺄﻭﺻﻰ ﻓﻘﺎﻝ‪:‬‬
‫ﻋﻠﻴﻜﻢ ﺑﺴﻨﱵ ﻳﻌﲏ‪ :‬ﺍﻟﺰﻣﻮﺍ ﺳﻨﱵ‪ ،‬ﺍﲝﺜﻮﺍ ﻋﻨﻬﺎ ﻭﺍﻟﺰﻣﻮﻫﺎ‪ ،‬ﻓﻤﺎ‬ ‫‪‬‬ ‫ﺑﺴﻨﱵ ﻭﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﳌﻬﺪﻳﲔ‬
‫ﺃﻭﺻﻴﺖ ﻓﻴﻪ ﰲ ﺳﻨﱵ ﻓﺎﻟﺰﻣﻮﻩ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺣﲔ ﺍﻻﺧﺘﻼﻑ‪.‬‬

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‫ﺇﺫﺍ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺸﺮﺍﺋﻊ ﻭﰲ ﺍﻷﺣﻜﺎﻡ‬ ‫‪‬‬ ‫ﺇﺫﺍ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﺒﺤﺜﻮﺍ ﰲ ﺳﻨﺔ ﺍﳌﺼﻄﻔﻰ‬
‫ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﺒﺤﺜﻮﺍ ﰲ ﺳﻨﺔ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﺇﺫﺍ ﻛﺜﺮ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ ﰲ ﺃﻣﻮﺭ ﺍﻟﻔﱳ ﻭﺍﻵﺭﺍﺀ ﺇﱃ ﺁﺧﺮﻩ ﻓﻌﻠﻴﻬﻢ‬
‫ﺃﻥ ﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺳﻨﺔ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻭﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ؛ ﻓﺈﻥ ﻓﻴﻬﺎ ﺍﻟﻨﺠﺎﺓ‪.‬‬
‫ﻭﱂ ﻧﺮ ﻣﺴﺄﻟﺔ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻣﻦ ﺃﺟﻠﻬﺎ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻛﻠﻪ‪ ،‬ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‬
‫ﺇﻻ ﻭﰲ ﺍﻟﺴﻨﺔ ﺑﻴﺎ‪‬ﺎ‪ ،‬ﻟﻜﻦ ﻳﺆﺗﻰ ﺍﻟﻨﺎﺱ ﻣﻦ ﺟﻬﺔ ﺃ‪‬ﻢ ﻻ ﻳﺮﻏﺒﻮﻥ ﰲ ﺍﻟﺴﻨﺔ‪ ،‬ﻻ ﻳﺮﻏﺒﻮﻥ ﰲ ﺍﻣﺘﺜﺎﻝ ﻭﺻﻴﺔ‬
‫ﻭﺃﻣﺮﻩ ﻭ‪‬ﻴﻪ ﻭﺑﻴﺎﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-‬؛ ﳍﺬﺍ ﺃﻭﺻﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﺬﻩ‬ ‫‪‬‬ ‫ﺍﳌﺼﻄﻔﻰ‬
‫ﺍﻟﻮﺻﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻓﻘﺎﻝ‪  :‬ﻓﻌﻠﻴﻜﻢ ﺑﺴﻨﱵ ‪. ‬‬
‫ﻭﺍﻟﺴﻨﺔ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ‪‬ﺎ ﺍﳍﺪﻱ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،-‬ﻭﺍﻟﺴﻨﺔ ﺑﻴﺎﻥ‬
‫ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﻛﻼﻣﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،-‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺃﻓﻌﺎﻟﻪ ‪-‬ﻓﺈﻥ ﰲ ﺫﻟﻚ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﻲ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﻭﺍﳍﺪﻱ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.-‬‬
‫‪    ‬‬ ‫ﻭﻫﺬﺍ ﻓﻴﻪ ﺑﻴﺎﻥ ﻭﺍﺿﺢ ﳌﻌﲎ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪   ‬‬ ‫‪        ‬ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ ،‬ﻓﻘﻮﻟﻪ‪:‬‬
‫‪ ‬ﺍﻟﺬﻛﺮ ﻫﻨﺎ ﻫﻮ ﺳﻨﺔ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻗﺎﻝ‪  :‬ﻭﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﳌﻬﺪﻳﲔ ‪ ‬ﺍﳋﻠﻔﺎﺀ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﺧﻠﻔﻮﺍ‬
‫ﺍﳌﺼﻄﻔﻰ ‪ ‬ﰲ ﻭﻻﻳﺔ ﺍﻷﻣﺮ ﻋﻠﻰ ﻃﺮﻳﻘﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﻣﻦ ﺑﻌﺪﻩ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺃﺭﺑﻌﺔ‪ :‬ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﰒ ﻋﻤﺮ‪ ،‬ﰒ ﻋﺜﻤﺎﻥ‪ ،‬ﰒ ﻋﻠﻲ ‪-‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ -‬ﺃﲨﻌﲔ‪ ،‬ﻭﻭﺻﻔﻮﺍ ﺑﺄ‪‬ﻢ ﺭﺍﺷﺪﻭﻥ؛ ﻷ‪‬ﻢ ﻗﺎﻣﻮﺍ ﺑﺎﻟﺮﺷﺪ‪ ،‬ﻭﺍﻟﺮﺷﺪ‪ :‬ﻫﻮ ﺍﻟﻌﻠﻢ ﺑﺎﳊﻖ ﻭﺍﻟﻌﻤﻞ‬
‫ﺑﻪ‪ .‬ﻓﺴﻤﻮﺍ ﺭﺍﺷﺪﻳﻦ؛ ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻤﺎﺀ ﰲ ﺍﳊﻖ ﻋﻤﻠﻮﺍ ﺑﻪ‪ ،‬ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺇﻻ ﳍﺆﻻﺀ ﺍﻷﺭﺑﻌﺔ‪.‬‬
‫ﻭﰲ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺧﻼﻑ‪ ،‬ﻫﻞ ﻳﻌﺪ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺃﻡ ﻻ ﻳﻌﺪ ﻣﻦ ﺍﳋﻠﻔﺎﺀ‬
‫ﺍﻟﺮﺍﺷﺪﻳﻦ؟ ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻧﺺ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻛﺄﲪﺪ ﻭﻏﲑﻩ ﺃﻧﻪ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ؛ ﻷﻧﻪ ﻋﻠﻢ ﺍﳊﻖ‬
‫ﻓﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﻋﺎﻣﺔ ﺍﻟﻮﻻﺓ ﻟﻴﺴﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﻞ ﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﻌﻠﻢ ﺍﳊﻖ ﺃﺻﻼ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﻠﻢ ﺍﳊﻖ ﻓﻴﺨﺎﻟﻔﻪ‬
‫ﻷﻫﻮﺍﺀ ﻭﺷﻬﻮﺍﺕ‪ ،‬ﻭﻧﻮﺍﺯﻉ ﳐﺘﻠﻔﺔ‪.‬‬

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‫ﻓﺎﻟﺬﻳﻦ ﻭﺻﻔﻮﺍ ﺑﺄ‪‬ﻢ ﺧﻠﻔﺎﺀ ﺭﺍﺷﺪﻭﻥ ﻫﺆﻻﺀ ﻫﻢ ﺍﻷﺭﺑﻌﺔ ﺃﺻﺤﺎﺏ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ‪ ،-‬ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻛﺬﻟﻚ ﺧﻠﻴﻔﺔ ﺭﺍﺷﺪ‪ ،‬ﻭﻫﻨﺎ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﻣﻘﺎﻟﺔ ﺭﲟﺎ ﺗﺮﺩ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺑﻌﺾ‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻫﻲ ﻏﲑ ﺳﻠﻴﻤﺔ ﻣﻦ ﺟﻬﺔ ﻣﻜﺎﻧﺔ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،-‬ﻏﲑ ﻣﺘﻔﻘﺔ ﺑﺎﳉﻤﻠﺔ ﻣﻊ ﻋﻘﺎﺋﺪ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻓﻴﻤﺎ ﻧﻔﻬﻢ ﻣﻦ ﻋﻘﺎﺋﺪﻫﻢ‪ ،‬ﻭﻫﻲ ﻗﻮﳍﻢ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪-‬ﺭﲪﻪ ﺍﷲ‪ :-‬ﺇﻧﻪ‬
‫ﺧﺎﻣﺲ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪.‬‬
‫ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺴﺪﻳﺪ؛ ﻷﻥ ﻣﻌﺎﻭﻳﺔ ‪ ‬ﺃﻋﻈﻢ ﻣﱰﻟﺔ ﻣﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،-‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﰒ ﺧﺎﻣﺲ ﻟﻠﺨﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻓﻬﻮ ﻣﻌﺎﻭﻳﺔ؛ ﻷﻧﻪ ﺃﺣﻖ ‪‬ﺬﺍ ﺍﻟﻮﺻﻒ ﻣﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻟﻜﻦ ﻋﻤﺮ‬
‫ﻭﺻﻔﻪ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ ﺧﻠﻴﻔﺔ ﺭﺍﺷﺪ‪ ،‬ﻭﻣﻌﺎﻭﻳﺔ ﲝﺴﺐ ﺍﻻﻋﺘﺒﺎﺭ ﺃﻧﻪ ﺍﺟﺘﻤﻊ ﻋﻠﻴﻪ؛ ﻓﺈﻧﻪ ﺧﻠﻴﻔﺔ‬
‫ﺭﺍﺷﺪ‪.‬‬
‫ﻟﻜﻦ ﳌﺎ ﺟﻌﻞ ﺍﻷﻣﺮ ﻣﻠﻜﺎ ﰲ ﺑﻨﻴﻪ ‪-‬ﻣﻠﻜﺎ ﰲ ﻳﺰﻳﺪ‪ -‬ﻛﺎﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻳﻌﱪﻭﻥ ﻋﻨﻪ ﺑﺄﻧﻪ ﻣﻠﻚ ﺭﺍﺷﺪ‪ ،‬ﻭﺧﲑ‬
‫ﻣﻠﻮﻙ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﻫﻮ ﺧﻠﻴﻔﺔ؛ ﻷﻧﻪ ﺧﻠﻒ ﻣﺎ ﺑﻌﺪﻩ ﺑﺎﳊﻖ‪ ،‬ﻭﻟﻴﺲ ﰒ ﺧﺎﻣﺲ ﻟﻸﺭﺑﻌﺔ ﺍﳋﻠﻔﺎﺀ‪،‬‬
‫ﻓﺈﺫﺍ ﻗﻴﻞ‪ :‬ﺇﻥ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺧﻠﻴﻔﺔ ﺭﺍﺷﺪ ﻫﺬﺍ ﺣﻖ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﻘﺎﻝ‪ :‬ﻫﻮ ﺧﺎﻣﺲ ﺍﳋﻠﻔﺎﺀ‬
‫ﺍﻟﺮﺍﺷﺪﻳﻦ؛ ﻷﻥ ﻣﻌﺎﻭﻳﺔ ﺃﺣﻖ ﻣﻨﻪ ‪‬ﺬﺍ ﺍﻟﻮﺻﻒ‪ ،‬ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺳﺎﺋﻐﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﳋﻠﻔﺎﺀ ﻓﻬﻢ ﺃﺭﺑﻌﺔ؛ ﻟﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺛﻼﺛﻮﻥ ﺳﻨﺔ ﺧﻼﻓﺔ ﻧﺒﻮﺓ ‪ ‬ﻓﻤﺎ ﺑﻌﺪ ﺫﻟﻚ ﺇﳕﺎ‬
‫ﻫﻮ ﻭﺻﻒ ﻷﺟﻞ ﺍﻟﺘﺤﺒﻴﺐ ﰲ ﺧﻼﻝ ﺍﻷﻣﺮﺍﺀ ﻭﺃﻭﺻﺎﻑ ﺍﻟﻮﻻﺓ‪.‬‬
‫‪‬‬ ‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪" :-‬ﺍﳌﻬﺪﻳﲔ" ﻳﻌﲏ‪ :‬ﺍﻟﺬﻳﻦ ﻣﻦ ﺍﷲ ﻋﻠﻴﻬﻢ ﻓﻬﺪﺍﻫﻢ ﻟﻠﺤﻖ ﻓﻌﻤﻠﻮﺍ ﺑﻪ‪ ،‬ﻗﺎﻝ‪:‬‬
‫"ﺑﺎﻟﻨﻮﺍﺧﺬ" ﻭﻫﻲ ﺍﻷﺿﺮﺍﺱ‪ ،‬ﻭﺃﺷﺪ ﻣﺎ ﻳﻜﻮﻥ ﺍﻻﺳﺘﻤﺴﺎﻙ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﳌﺮﺀ ﺃﻥ‬ ‫‪‬‬ ‫ﻋﻀﻮﺍ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﻮﺍﺟﺬ‬
‫ﻳﺴﺘﻤﺴﻚ ﺑﺸﻲﺀ ﺑﺄﺳﻨﺎﻧﻪ ﺃﻥ ﻳﻌﺾ ﻋﻠﻴﻪ ﺑﺄﺿﺮﺍﺳﻪ؛ ﻷ‪‬ﺎ ﺃﺷﺪ ﺍﻷﺳﻨﺎﻥ‪.‬‬
‫ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻋﻀﻮﺍ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﻮﺍﺟﺬ ‪ ‬ﻳﻌﲏ‪ :‬ﻛﻮﻧﻮﺍ ﻣﺴﺘﻤﺴﻜﲔ ‪‬ﺎ ﻋﻠﻰ ﺃﺷﺪ ﻣﺎ‬
‫ﻳﻜﻮﻥ ﺍﻻﺳﺘﻤﺴﺎﻙ ﺑﺴﻨﺘﻪ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺴﻤﻊ‬
‫ﻭﺍﻟﻄﺎﻋﺔ؛ ﻓﺈﻥ ﰲ ﻫﺬﺍ ﺍﻟﻨﺠﺎﺓ‪ ،‬ﻭﻫﺬﺍ ﳎﺮﺏ ﰲ ﻛﻞ ﻣﺎ ﻣﺮ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻣﻦ ﺗﻘﻠﺒﺎﺕ ﻭﻓﱳ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺃﺧﺬ‬
‫‪‬ﺬﻩ ﺍﻟﻮﺻﻴﺔ ﳒﺎ ﰲ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ‪.‬‬

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‫"ﺇﻳﺎﻛﻢ" ﻫﺬﺍ‬ ‫‪‬‬ ‫ﻭﺇﻳﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ؛ ﻓﺈﻥ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‬ ‫‪‬‬ ‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﲢﺬﻳﺮ ﻭ‪‬ﻲ‪ ،‬ﻭﻣﻦ ﺍﻟﺼﻴﻎ ﺍﻟﱵ ﻳﻔﻬﻢ ﻣﻨﻬﺎ ﺍﻟﻨﻬﻲ ﺃﻭ ﻳﻌﱪ ‪‬ﺎ ﻋﻦ ﺍﻟﻨﻬﻲ ﺻﻴﻐﺔ ﺇﻳﺎﻙ‪ ،‬ﻭﻛﺬﺍ ﻛﻤﺎ ﻗﺮﺭﻩ ﻋﻠﻤﺎﺀ‬
‫ﺍﻷﺻﻮﻝ‪ ،‬ﻓﻘﻮﻟﻪ‪  :‬ﻭﺇﻳﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ ‪ ‬ﻫﺬﺍ ﰲ ﻣﻌﲎ ﻗﻮﻟﻪ‪ :‬ﻻ ﺗﻘﺮﺑﻮﺍ ﺃﻭ ﻻ ﺗﺄﺗﻮﺍ ﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ‪،‬‬
‫ﻓﻬﻮ ‪‬ﻲ ﻋﻦ ﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ‪.‬‬
‫ﻭﺍﶈﺪﺛﺎﺕ ﲨﻊ ﳏﺪﺛﺔ‪ ،‬ﻭﻫﻲ‪ :‬ﻛﻞ ﻣﺎ ﺃﺣﺪﺙ ﺑﻌﺪﻩ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻋﻠﻰ ﻏﲑ ﻣﺜﺎﻝ ﺳﺎﺑﻖ ﻟﻪ‪،‬‬
‫ﻭﻫﺬﻩ ﺍﶈﺪﺛﺎﺕ ﺍﻟﱵ ﺃﺣﺪﺛﺖ ﻋﻠﻰ ﻗﺴﻤﲔ‪ :‬ﻣﻨﻬﺎ ﳏﺪﺛﺎﺕ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ ﺍﻟﱵ ﺃﻭﺿﺤﻨﺎ ﻟﻜﻢ ﻣﻌﻨﺎﻫﺎ‬
‫ﻭﺿﻮﺍﺑﻄﻬﺎ ﰲ ﺃﻭﺍﺋﻞ ﻫﺬﺍ ﺍﻟﺸﺮﺡ‪ ،‬ﻓﻬﺬﻩ ﻻ ﺗﺪﺧﻞ ﰲ ﺍﶈﺪﺛﺎﺕ ﺍﳌﺬﻣﻮﻣﺔ؛ ﻷ‪‬ﺎ ﳏﺪﺛﺔ ﻟﻐﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻟﻴﺴﺖ‬
‫ﲟﺤﺪﺛﺔ ﺷﺮﻋﺎ؛ ﻷﻥ ﳍﺎ ﺍﻟﺪﻟﻴﻞ ﰲ ﺍﻟﺸﺮﻉ ﺍﻟﺬﻱ ﺩﻝ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻫﺎ‪ ،‬ﻭﻫﻮ ﻛﻮ‪‬ﺎ ﻣﻦ ﺍﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ‪ ،‬ﻭﺃﺷﺒﺎﻩ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﱵ ﺫﻛﺮ‪‬ﺎ ﰲ ﺫﻟﻚ ﺍﳌﻘﺎﻡ‪.‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺍﶈﺪﺛﺎﺕ ﺍﻟﱵ ﻫﻲ ﰲ ﺍﻟﺪﻳﻦ ﲟﺎ ﺃﺣﺪﺙ ﻣﻊ ﻗﻴﺎﻡ ﺍﳌﻘﺘﻀﻲ ﻟﻔﻌﻠﻪ ﰲ ﻋﻬﺪﻩ ‪ ‬ﻭﺗﺮﻙ‪ ،‬ﻓﻤﺎ‬
‫ﺗﺮﻙ ﰲ ﻋﻬﺪﻩ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺃﻭ ﳑﺎ ﻳﺘﻘﺮﺏ ﺑﻪ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻊ ﻗﻴﺎﻡ ﺍﳌﻘﺘﻀﻲ ﺑﻔﻌﻠﻪ ﻭﱂ ﻳﻔﻌﻞ‪ ،‬ﻓﻬﻮ‬
‫ﳏﺪﺛﺔ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻬﻮ ﺑﺪﻋﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻮﺟﻪ ﺇﻟﻴﻪ ﻗﻮﻟﻪ ‪  ‬ﻭﺇﻳﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ؛ ﻓﺈﻥ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ‪ ‬ﻭﻫﺬﺍ‬
‫ﻳﻌﲏ ﺃﻥ ﻧﻌﻜﺲ ﺍﻷﻣﺮ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﻫﻲ ﺍﻟﻀﻼﻻﺕ ﻣﻦ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﻫﻲ ﺍﻟﺒﺪﻉ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺒﺪﻉ ﰲ‬
‫ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺒﺪﻉ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﰲ ﺍﻟﻠﻐﺔ ﻓﺈ‪‬ﺎ ﻗﺪ ﺗﻜﻮﻥ‪ ،‬ﻭﻻ ﻳﻨﻬﻰ ﻋﻨﻬﺎ ﰲ ﺍﻟﺸﺮﻉ ﻛﻤﺎ ﻗﺎﻝ ﻋﻤﺮ ﺣﲔ ﲨﻊ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ ﺣﲔ ﲨﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺇﻣﺎﻡ ﻭﺍﺣﺪ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻧﻌﻤﺖ ﺍﻟﺒﺪﻋﺔ ﻫﺬﻩ" ﻓﺠﻌﻠﻬﺎ ﺑﺪﻋﺔ ‪-‬ﻳﻌﲏ‪ :‬ﰲ ﺍﻟﻠﻐﺔ‪-‬‬
‫ﻓﻠﻴﺴﺖ ﻛﻞ ﺑﺪﻋﺔ ﰲ ﺍﻟﻠﻐﺔ ﺑﺪﻋﺔ ﰲ ﺍﻟﺸﺮﻉ؛ ﻷ‪‬ﺎ ﻗﺪ ﺗﻜﻮﻥ ﺑﺪﻋﺔ ﻟﻐﺔ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﺑﺪﻋﺔ ﺷﺮﻋﺎ ﻟﺪﺧﻮﳍﺎ ﰲ‬
‫ﺗﻌﺮﻳﻒ ﺍﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ‪ ،‬ﺃﻭ ﰲ ﺍﻟﻌﻔﻮ ﺍﻟﻌﺎﻡ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪.‬‬
‫ﺃﻣﺎ ﻣﺎ ﻳﺘﻘﺮﺏ ﺇﱃ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻗﺪ ﻗﺎﻡ ﺍﳌﻘﺘﻀﻰ ﺑﻔﻌﻠﻪ ﰲ ﻋﻬﺪﻩ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،-‬ﻭﱂ‬
‫ﻳﻔﻌﻞ ‪-‬ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﶈﺪﺛﺎﺕ‪ ،‬ﻭﻣﻦ ﺍﻟﺒﺪﻉ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻓﻘﺎﻝ‪  :‬ﻓﺈﻥ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ‪ ‬ﻭﻫﺬﻩ ﺍﻟﻜﻠﻴﺔ ﻣﻦ‬
‫ﺻﻴﻎ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺇﺑﻄﺎﻝ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻣﻦ ﺍﻟﺒﺪﻉ ﰲ ﺍﻟﺪﻳﻦ ﻣﺎ ﻟﻴﺲ ﺑﻀﻼﻟﺔ‪.‬‬

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‫ﻭﻫﻮ ﻣﺎ ﺃﺣﺪﺛﻪ ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﰲ ﺍﻷﻣﺔ ﻣﻦ ﺗﻘﺴﻴﻢ ﺍﻟﺒﺪﻋﺔ ﺇﱃ ﲬﺴﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻭﺍﺟﺒﺔ‪ ،‬ﻭﻣﺴﺘﺤﺒﺔ‪،‬‬
‫ﻭﻣﺒﺎﺣﺔ‪ ،‬ﻭﻣﻜﺮﻭﻫﺔ‪ ،‬ﻭﳏﺮﻣﺔ‪ .‬ﻓﺘﺒﻌﻪ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺍﻧﺘﺸﺮﺕ ﺍﻟﺒﺪﻉ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺃﻭ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ‬
‫ﺑﻘﻮﻟﻪ‪ :‬ﺇﻥ ﻣﻦ ﺍﻟﺒﺪﻉ ﻣﺎ ﻫﻮ ﻭﺍﺟﺐ‪ ،‬ﻭﻣﻦ ﺍﻟﺒﺪﻉ ﻣﺎ ﻫﻮ ﻣﺴﺘﺤﺐ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻣﺼﺎﺩﻡ ﳍﺬﺍ ﺍﻟﻨﺺ‪،‬‬
‫ﻭﻗﻮﳍﻢ ﺑﺎﻟﺮﺃﻱ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﺎﻟﺮﺃﻱ ﻣﺬﻣﻮﻡ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻨﺺ ﻭﻣﺼﺎﺩﻣﺘﻪ‪.‬‬
‫ﻓﺎﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ ﻟﻨﺎ‪  :‬ﻓﺈﻥ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ‪ ‬ﻓﻬﺬﻩ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻓﻤﻦ ﻗﺎﻝ‪" :‬ﺇﻥ ﰒ ﻣﻦ‬
‫ﻓﻤﺎ ﻣﻦ‬ ‫‪‬‬ ‫ﺇﻥ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‬ ‫‪‬‬ ‫ﺍﻟﺒﺪﻉ ﻣﺎ ﻟﻴﺲ ﺑﻀﻼﻟﺔ" ﻓﻬﻮ ﳐﺎﻟﻒ ﻟﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﺑﺪﻋﺔ ﰲ ﺍﻟﺪﻳﻦ ﺇﻻ ﻭﻫﻲ ﺿﻼﻟﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﻋﻠﻰ ﺗﻌﺮﻳﻒ ﺍﻟﺒﺪﻋﺔ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﳜﺮﺝ ﻣﻦ ﺫﻟﻚ ﺍﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ؛ ﻷ‪‬ﺎ ﻻ ﺗﺪﺧﻞ ﰲ ﺍﻟﺒﺪﻉ‪ ،‬ﻛﻤﺎ ﻫﻮ‬
‫ﻣﻌﺮﻭﻑ ﻣﻦ ﺗﻌﺮﻳﻒ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﺗﻌﺮﻳﻒ ﺍﳌﺼﻠﺤﺔ ﺍﳌﺮﺳﻠﺔ؛ ﺣﻴﺚ ﺫﻛﺮﻧﺎ ﻟﻚ ﺫﻟﻚ ﻣﻔﺼﻼ ﰲ ﻣﻮﺿﻌﻪ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺗﻌﺒﺪ ﺍﷲ ﻭﻻ ﺗﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ‬
‫ﻭﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ‪ ‬ﻗﺎﻝ‪  :‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﺧﱪﱐ ﺑﻌﻤﻞ ﻳﺪﺧﻠﲏ ﺍﳉﻨﺔ‪ ،‬ﻭﻳﺒﺎﻋﺪﱐ ﻋﻦ ﺍﻟﻨﺎﺭ‪ .‬ﻗﺎﻝ‪:‬‬
‫ﻟﻘﺪ ﺳﺄﻟﺖ ﻋﻦ ﻋﻈﻴﻢ‪ ،‬ﻭﺇﻧﻪ ﻟﻴﺴﲑ ﻋﻠﻰ ﻣﻦ ﻳﺴﺮﻩ ﺍﷲ ‪-‬ﺗﻌﺎﱃ‪ -‬ﻋﻠﻴﻪ‪ :‬ﺗﻌﺒﺪ ﺍﷲ ﻭﻻ ﺗﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ‪ ،‬ﻭﺗﻘﻴﻢ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺗﺆﰐ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﲢﺞ ﺍﻟﺒﻴﺖ‪.‬‬
‫ﺃﻻ ﺃﺩﻟﻚ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﳋﲑ؟ ﺍﻟﺼﻮﻡ ﺟﻨﺔ‪ ،‬ﻭﺍﻟﺼﺪﻗﺔ ﺗﻄﻔﺊ ﺍﳋﻄﻴﺌﺔ ﻛﻤﺎ ﻳﻄﻔﺊ‬ ‫‪‬‬ ‫ﰒ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫‪    ‬‬ ‫ﺍﳌﺎﺀ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﺮﺟﻞ ﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ‪ ،‬ﰒ ﺗﻼ ﻗﻮﻟﻪ ‪-‬ﺗﻌﺎﱃ‪:-‬‬
‫‪.   ‬‬ ‫‪‬‬ ‫‪ ‬ﺣﱴ ﺑﻠﻎ‪:‬‬
‫ﺃﻻ ﺃﺧﱪﻙ ﺑﺮﺃﺱ ﺍﻷﻣﺮ ﻭﻋﻤﻮﺩﻩ ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ؟ ﻗﻠﺖ‪ :‬ﺑﻠﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻗﺎﻝ‪:‬‬ ‫‪‬‬ ‫ﰒ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺭﺃﺱ ﺍﻷﻣﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﻤﻮﺩﻩ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺃﻻ ﺃﺧﱪﻙ ﲟﻼﻙ ﺫﻟﻚ‬
‫ﻛﻠﻪ؟ ﻗﻠﺖ‪ :‬ﺑﻠﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻓﺄﺧﺬ ﺑﻠﺴﺎﻧﻪ ﻭﻗﺎﻝ‪ :‬ﻛﻒ ﻋﻠﻴﻚ ﻫﺬﺍ‪ .‬ﻗﻠﺖ‪ :‬ﻳﺎ ﻧﱯ ﺍﷲ‪ ،‬ﻭﺇﻧﺎ ﳌﺆﺍﺧﺬﻭﻥ ﲟﺎ‬

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‫ﻧﺘﻜﻠﻢ ﺑﻪ؟ ﻗﺎﻝ‪ :‬ﺛﻜﻠﺘﻚ ﺃﻣﻚ ﻳﺎ ﻣﻌﺎﺫ‪ ،‬ﻭﻫﻞ ﻳﻜﺐ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻋﻠﻰ ﻣﻨﺎﺧﺮﻫﻢ‬
‫ﺇﻻ ﺣﺼﺎﺋﺪ ﺃﻟﺴﻨﺘﻬﻢ ‪ ‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺫﻛﺮ ﺃﺷﻴﺎﺀ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳋﲑ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﰲ ﻛﻞ ﲨﻠﺔ ﻣﻨﻬﺎ‬
‫ﺷﺎﻫﺪ‪ ،‬ﻟﻜﻞ ﲨﻠﺔ ﻣﻨﻪ ﺷﻮﺍﻫﺪ ﻛﺜﲑﺓ؛ ﻭﳍﺬﺍ ﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ ﲟﺠﻤﻮﻉ ﺷﻮﺍﻫﺪﻩ ﳉﻤﻠﻪ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬
‫ﻗﺎﻝ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ‪  ‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺧﱪﱐ ﺑﻌﻤﻞ ﻳﺪﺧﻠﲏ ﺍﳉﻨﺔ‪ ،‬ﻭﻳﺒﺎﻋﺪﱐ ﻋﻦ ﺍﻟﻨﺎﺭ ‪ ‬ﻫﺬﺍ‬
‫ﻓﻴﻪ ﻣﺎ ﻳﻨﺒﻐﻲ ﺍﻟﺘﺄﺩﺏ ﺑﻪ ﻋﻠﻰ ﻣﺎ ﻳﻨﺒﻐﻲ ﺍﻟﺘﺄﺩﺏ ﺑﻪ ﻷﻫﻞ ﺍﻟﻌﻠﻢ؛ ﻷﻥ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﺭﲪﻪ‪-‬‬
‫ﻣﻦ ﺃﻋﻠﻢ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﺎﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪ ،‬ﺑﻞ ﻫﻮ ﺃﻋﻠﻢ ﺍﻷﻣﺔ ﺑﺎﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪.‬‬
‫ﻓﻬﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﻣﺎ ﻳﻘﺮﺑﻪ ﻣﻦ‬
‫‪‬‬ ‫ﺍﳉﻨﺔ‪ ،‬ﻭﻳﺒﺎﻋﺪﻩ ﻋﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻗﺎﻝ ﻣﻌﺎﺫ‪  :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﺧﱪﱐ ﺑﻌﻤﻞ ﻳﺪﺧﻠﲏ ﺍﳉﻨﺔ‪ ،‬ﻭﻳﺒﺎﻋﺪﱐ ﻋﻦ ﺍﻟﻨﺎﺭ‬
‫ﻭﻫﺬﺍ ﳑﺎ ﻳﻨﺒﻐﻲ ﻟﻜﻞ ﻃﺎﻟﺐ ﻋﻠﻢ ﺃﻥ ﳛﺮﺹ ﻋﻠﻴﻪ‪ :‬ﻣﺎ ﻳﻘﺮﺑﻪ ﺇﱃ ﺍﳉﻨﺔ‪ ،‬ﻭﻣﺎ ﻳﺒﺎﻋﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﻷﻥ ﺍﻟﻌﻠﻢ ﻟﻪ ﺷﻬﻮﺓ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻟﻪ ﻋﻨﻔﻮﺍﻥ‪ ،‬ﻭﻗﺪ ﻳﺼﺮﻑ ﺻﺎﺣﺒﻪ ﻋﻦ ﺍﻟﺴﻌﻲ ﰲ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﻮ ﻣﺎ‬
‫ﻳﻘﺮﺏ ﻣﻦ ﺍﳉﻨﺔ‪ ،‬ﻭﻣﺎ ﻳﺒﺎﻋﺪ ﻋﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :-‬ﺇﻥ ﻟﻠﻌﻠﻢ ﻃﻐﻴﺎﻧﺎ‬
‫ﻛﻄﻐﻴﺎﻥ ﺍﳌﺎﺀ‪ ،‬ﻓﺎﻟﻌﻠﻢ ﻳﻄﻐﻲ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺻﺎﺣﺒﻪ ﻳﺴﻌﻰ ﻓﻴﻤﺎ ﻳﻘﺮﺑﻪ ﺇﱃ ﺍﳉﻨﺔ‪ ،‬ﻭﻳﺒﺎﻋﺪﻩ ﻋﻦ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﻓﺎﻟﻌﻠﻢ ﻟﻪ ﻣﻘﺘﻀﻴﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﻟﻌﻠﻢ ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻳﻨﺒﻐﻲ ﳍﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﻟﲔ ﺍﻟﻨﺎﺱ‬
‫ﰲ ﻏﲑ ﺗﻔﺮﻳﻂ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﺑﺼﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﺣﻖ ﺍﻟﻨﺎﺱ ﺑﺎﳊﻜﻤﺔ ﻭﺍﻷﺧﺬ ﲟﺎ ﻳﻘﺮ‪‬ﻢ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬؛‬
‫ﻓﻬﻢ ﺍﻟﻘﺪﻭﺓ‪ ،‬ﻭﻫﻢ ﺍﻟﺒﺼﺮﺍﺀ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‪.‬‬
‫ﳍﺬﺍ ﺳﺌﻞ ﻣﻌﺎﺫ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺣﻜﻤﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ ﻳﺴﺄﻝ ﻟﻴﺒﺼﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﲨﻴﻌﺎ ﲟﺎ‬
‫ﺃﺧﱪﱐ ﺑﻌﻤﻞ ﻳﺪﺧﻠﲏ ﺍﳉﻨﺔ‪ ،‬ﻭﻳﺒﺎﻋﺪﱐ ﻋﻦ ﺍﻟﻨﺎﺭ‪ .‬ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬ ‫‪‬‬ ‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻭﺍﻟﺴﻼﻡ‪ :-‬ﻟﻘﺪ ﺳﺄﻟﺖ ﻋﻦ ﻋﻈﻴﻢ‪ ،‬ﻭﺇﻧﻪ ﻟﻴﺴﲑ ﻋﻠﻰ ﻣﻦ ﻳﺴﺮﻩ ﺍﷲ ‪-‬ﺗﻌﺎﱃ‪ -‬ﻋﻠﻴﻪ ‪. ‬‬
‫ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺍﻟﻌﻈﻴﻢ ﻣﺎ ﻳﻘﺮﺏ ﺇﱃ ﺍﳉﻨﺔ‪ ،‬ﻭﻳﺒﻌﺪ ﻋﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﺳﺆﺍﻝ ﻋﻈﻴﻢ‪ ،‬ﻭﻫﻮ ﺷﺎﻕ ﻣﻦ ﺣﻴﺚ ﺍﻻﻣﺘﺜﺎﻝ‪،‬‬
‫ﻟﻜﻨﻪ ﻳﺴﲑ ﻋﻠﻰ ﻣﻦ ﻳﺴﺮﻩ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﻥ ﻧﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﰒ ﻛﻠﻔﺔ ﰲ ﺃﻥ ﳝﺘﺜﻞ ﺍﳌﺮﺀ ﲟﻘﺘﻀﻰ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻟﻜﻨﻪ‬
‫ﻳﺴﲑ ﻋﻠﻰ ﻣﻦ ﻳﺴﺮﻩ ﺍﷲ ﻋﻠﻴﻪ‪.‬‬

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‫‪   ‬‬ ‫ﻭﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺇﺫﺍ ﺃﻗﺒﻞ ﺍﻟﻌﺒﺪ ﻳﺴﺮ ﻋﻠﻴﻪ ﺍﻷﻣﺮ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪         ‬ﻓﺘﻴﺴﲑ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻣﻮﺭ ﺍﳋﲑ ﻟﻠﻌﺒﺪ‬
‫‪          ‬‬ ‫ﻫﺬﺍ ﻳﻜﻮﻥ ﺑﺸﺊ ﻳﺒﺬﻟﻪ ﺍﻟﻌﺒﺪ‪:‬‬
‫‪.  ‬‬
‫‪‬‬ ‫ﰒ ﻓﺼﻞ ﻓﻘﺎﻝ‪:‬‬ ‫‪‬‬ ‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻨﺎ‪  :‬ﻭﺇﻧﻪ ﻟﻴﺴﲑ ﻋﻠﻰ ﻣﻦ ﻳﺴﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫"ﺗﻌﺒﺪ ﺍﷲ" ﻳﻌﲏ‪ :‬ﺃﻥ ﺗﺘﻮﺟﻪ ﲜﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬ ‫‪‬‬ ‫ﺗﻌﺒﺪ ﺍﷲ ﻻ ﺗﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ‬
‫ﻭﺣﺪﻩ‪ ،‬ﻓﺈﺫﺍ ﺩﻋﻮﺕ ﺩﻋﻮﺕ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﺳﺄﻟﺖ ﺳﺄﻟﺖ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﺻﻠﻴﺖ ﺻﻠﻴﺖ ﷲ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻐﺜﺖ ﺍﺳﺘﻐﺜﺖ‬
‫ﺑﺎﷲ‪ ،‬ﻭﺇﺫﺍ ﺃﻋﻈﻤﺖ ﺍﻟﺮﺟﺎﺀ ﺃﻋﻈﻤﺘﻪ ﺑﺎﷲ‪.‬‬
‫ﻭﻛﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﻘﻠﺒﻴﺔ‪ ،‬ﻭﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﻌﻤﻠﻴﺔ ﺑﺎﳉﻮﺍﺭﺡ ﻛﻠﻬﺎ ﺗﻜﻮﻥ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺣﺪﻩ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ‬
‫ﳌﺨﻠﻮﻕ ﻓﻴﻬﺎ ﻧﺼﻴﺐ‪ ،‬ﻗﺎﻝ‪  :‬ﺗﻌﺒﺪ ﺍﷲ ﻻ ﺗﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ ‪ ‬ﻳﻌﲏ‪ :‬ﻛﺒﲑ ﺍﻟﺸﺮﻙ ﻭﺻﻐﲑﻩ ﻭﺧﻔﻴﻪ؛ ﻷﻥ ﻛﻠﻤﺔ‬
‫ﺷﻴﺌﺎ ﻧﻜﺮﺓ ﺟﺎﺀﺕ ﰲ ﺳﻴﺎﻕ ﺍﻟﻨﻔﻲ ﻓﺘﻌﻢ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﰲ ﻣﻌﻨﺎﻫﺎ‪.‬‬
‫ﻓﻼ ﻳﺸﺮﻙ ﺑﺄﻱ ﺷﻲﺀ‪ :‬ﻻ ﻳﺸﺮﻙ ﺑﺎﳍﻮﻯ‪ ،‬ﻻ ﻳﺸﺮﻙ ﺑﺎﳌﺨﻠﻮﻕ ﺍﻟﺒﺸﺮ‪ ،‬ﻻ ﻳﺸﺮﻙ ﺑﺎﳌﻼﺋﻜﺔ‪ ،‬ﻻ ﻳﺸﺮﻙ‬
‫ﺑﻌﻈﻴﻢ‪ ،‬ﻻ ﻳﺸﺮﻙ ﺑﺼﺎﱀ‪ ،‬ﻻ ﻳﺸﺮﻙ ﲜﲏ‪ ،‬ﺑﺈﻧﺴﻲ‪ ،‬ﺑﺸﺠﺮ‪ ،‬ﲝﺠﺮ‪ ،‬ﺑﺄﻱ ﻧﻮﻉ ﳑﺎ ﺧﻠﻖ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪،-‬‬
‫ﻭﻫﺬﺍ ﻻ ﺷﻚ ﺃﻧﻪ ﻋﻈﻴﻢ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺴﲑ ﻋﻠﻰ ﻣﻦ ﻳﺴﺮﻩ ﺍﷲ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﻌﺒﺎﺩﺓ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺣﺪﻩ ﺩﻭﻥ ﻣﺎ ﺳﻮﺍﻩ ﻫﺬﻩ ﻏﺎﻳﺔ ﺇﺭﺳﺎﻝ ﺍﳌﺮﺳﻠﲔ‪ ،‬ﻭﻧﻔﻲ ﺍﻟﺸﺮﻙ ﻭﻧﺒﺬﻩ‬
‫ﻭﺍﻟﺘﺨﻠﺺ ﻣﻨﻪ‪ ،‬ﺃﻳﻀﺎ ﳑﺎ ﺟﺎﺀ ﺑﻪ ﺍﳌﺮﺳﻠﻮﻥ ﻭﺃﻗﺎﻣﻮﺍ ﺭﺳﺎﻻ‪‬ﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻨﻮﻉ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺸﺮﻙ‬
‫ﺍﻷﻛﱪ ﻓﻈﺎﻫﺮ ﻭﺟﻮﺏ ﺍﺟﺘﻨﺎﺑﻪ‪ ،‬ﻭﺃﻥ ﻣﻦ ﻓﻌﻠﻪ ﻓﻬﻮ ﻣﺸﺮﻙ ﻛﺎﻓﺮ ﺗﺎﺭﻙ ﻟﻠﺪﻳﻦ ﻣﻊ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻧﺘﻔﺎﻉ‬
‫ﺍﳌﻮﺍﻧﻊ‪.‬‬
‫ﻭﻣﺎ ﻫﻮ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ﻭﺍﳋﻔﻲ‪ ،‬ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺴﻌﻰ ﰲ ﲡﻨﺒﻪ ‪-‬ﻳﻌﲏ‪ :‬ﻳﻨﺒﻐﻲ‬
‫ﻭﺟﻮﺑﺎ‪ -‬ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﻌﻰ ﰲ ﲡﻨﺒﻪ‪ ،‬ﻭﺃﻥ ﳚﺎﻫﺪ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﺮﻳﺎﺀ ‪-‬ﻳﺴﲑ ﺍﻟﺮﻳﺎﺀ‪-‬‬

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‫‪ ،‬ﻭﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ ﺃﻳﻀﺎ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺃﺷﻴﺎﺀ‪ ،‬ﻭﺍﻟﺸﻬﻮﺓ ﺍﳋﻔﻴﺔ‪ ،‬ﻭﺍﻟﺘﺴﻤﻴﻊ ﻭﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻗﺼﺪ ﺍﳌﺮﺀ‬
‫ﺍﻟﺪﻧﻴﺎ ﻓﻴﻤﺎ ﻳﺄﰐ ﻭﻳﺬﺭ‪ ،‬ﻭﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﳑﺎ ﻳﺮﺍﺩ ﷲ‪.‬‬
‫ﻓﺈﺫﻥ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻫﺬﺍ ﺣﺎﺻﻞ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ -‬ﻋﻨﺪ ﺍﳌﻮﺣﺪ‪ ،‬ﻟﻜﻦ ﳜﺎﻑ ﻋﻠﻰ ﺍﳌﻮﺣﺪ‬
‫ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ﻭﺍﳋﻔﻲ‪ ،‬ﳑﺎ ﻳﻜﻮﻥ ﻣﻦ ﻳﺴﲑ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺘﻮﺟﻪ ﻟﻐﲑ ﺍﷲ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﻩ ﻋﻈﻴﻤﺔ‪:‬‬
‫ﻓﺈﻥ ﺗﻨﺞ‪ ‬ﻣﻨﻬﺎ ﺗـﻨﺞ‪ ‬ﻣـﻦ ﺫﻱ ﻋﻈﻴﻤـﺔ ‪ ‬ﻭﺇﻧــــــﻲ ﻻ ﺃﺧــــــﺎﻟﻚ‬
‫ــﺎ‬
‫ﻧﺎﺟﻴــــــــــــــ‬ ‫‪‬‬
‫‪‬‬

‫ﻳﻌﲏ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺷﺪﻳﺪ‪ ،‬ﻭﳚﺐ ﺃﻥ ﺗﻮﻃﻦ ﻧﻔﺴﻚ ﻋﻠﻰ ﺇﺧﺮﺍﺝ ﺍﳌﺨﻠﻮﻕ ﻣﻦ ﻗﻠﺒﻚ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻟﻘﻠﺐ ﺧﺎﻟﺼﺎ ﷲ ﻣﺘﻮﺟﻬﺎ ﷲ‪ :‬ﰲ ﲢﺮﻛﻪ‪ ،‬ﰲ ﺳﻜﻨﺎﺗﻪ‪ ،‬ﰲ ﺃﻣﺮﻩ‪ ،‬ﰲ ‪‬ﻴﻪ‪ ،‬ﰲ ﺗﺼﺮﻓﻚ ﻣﻊ ﺃﻫﻠﻚ‪ ،‬ﻣﻊ‬
‫ﺃﻗﺎﺭﺑﻚ‪ ،‬ﻣﻊ ﺍﻷﻣﻮﺭ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻣﻊ ﺍﻷﻣﻮﺭ ﺍﳋﺎﺻﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻛﻞ ﺷﻲﺀ ﷲ ﰎ ﺍﻹﺧﻼﺹ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺗﺆﰐ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﲢﺞ ﺍﻟﺒﻴﺖ ‪ ‬ﻭﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ﻣﺮ ﺑﻴﺎ‪‬ﺎ‪.‬‬
‫ﰒ ﻗﺎﻝ‪  :‬ﺃﻻ ﺃﺩﻟﻚ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﳋﲑ؟ ﺍﻟﺼﻮﻡ ﺟﻨﺔ‪ ،‬ﻭﺍﻟﺼﺪﻗﺔ ﺗﻄﻔﺊ ﺍﳋﻄﻴﺌﺔ ‪ ‬ﺍﻟﺼﻮﻡ ﻳﺮﻳﺪ ﺑﻪ ﺻﻮﻡ‬
‫ﺍﻟﻨﻔﻞ؛ ﻷﻧﻪ ﻗﺪﻡ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﰒ ﻗﺎﻝ‪  :‬ﺃﻻ ﺃﺩﻟﻚ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﳋﲑ؟ ﺍﻟﺼﻮﻡ ﺟﻨﺔ ‪ ‬ﺟﻨﺔ ﻳﻌﲏ‪ :‬ﻭﻗﺎﻳﺔ ﻳﻘﻲ‬
‫ﺍﻟﻌﺒﺪ ﳑﺎ ﻳﺴﺨﻄﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬؛ ﻷﻥ ﺍﻟﺼﻴﺎﻡ ﻓﻴﻪ ﺗﺬﻛﲑ ﲝﻘﻮﻕ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺣﻘﻮﻕ ﻋﺒﺎﺩﻩ‪ ،‬ﻓﻬﻮ‬
‫ﺟﻨﺔ ﻣﻦ ﻧﻔﻮﺫ ﺍﻟﺸﻴﻄﺎﻥ ﺇﱃ ﺍﻟﻌﺒﺪ‪.‬‬
‫ﺇﺫﺍ ﺩﺧﻞ ﺭﻣﻀﺎﻥ ‪-‬ﺃﻭ ﻗﺎﻝ ﺇﺫﺍ ﺟﺎﺀ‬ ‫‪‬‬ ‫ﻭﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ‪:‬‬
‫ﺭﻣﻀﺎﻥ‪ -‬ﻓﺘﺤﺖ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ‪ ،‬ﻭﻏﻠﻘﺖ ﺃﺑﻮﺍﺏ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺻﻔﺪﺕ ﺍﻟﺸﻴﺎﻃﲔ ‪ ‬ﻭﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-‬‬
‫ﰲ ﺣﻖ ﻣﻦ ﱂ ﳚﺪ ﻃﻮﻻ ﻟﻠﻨﻜﺎﺡ‪  :‬ﻭﻣﻦ ﱂ ﻳﺴﺘﻄﻊ ﻓﻌﻠﻴﻪ ﺑﺎﻟﺼﻮﻡ؛ ﻓﺈﻧﻪ ﻟﻪ ﻭﺟﺎﺀ ‪. ‬‬
‫ﻓﺎﻟﺼﻴﺎﻡ ﺟﻨﺔ ‪-‬ﻳﻌﲏ‪ :‬ﻳﻜﻮﻥ ﺑﻪ ﺍﻻﺟﺘﻨﺎﻥ؛ ﻷﻥ ﺍﳉﻨﺔ ﻭﺍﻻﺟﺘﻨﺎﻥ ﻫﻮ‪ :‬ﺍﳊﺎﺟﺰ ﺍﻟﺬﻱ ﻳﻘﻲ‪ .‬ﻓﺎﻟﻐﻄﺎﺀ ﻫﻮ‬
‫ﺍﳉﻨﺔ‪ ،‬ﻭﻣﻨﻪ ﻗﻴﻞ ﻟﻠﺠﻨﲔ‪ :‬ﺟﻨﲔ؛ ﻷﻧﻪ ﰲ ﻏﻄﺎﺀ ﰲ ﺍﺳﺘﺘﺎﺭ‪ ،‬ﻭﻟﻠﻤﺠﻦ ﳎﻦ ﻟﺬﻟﻚ‪ ...‬ﺇﱃ ﺁﺧﺮﻩ‪.‬‬

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‫ﺍﻟﺼﺪﻗﺔ ﺑﺄﻧﻮﺍﻋﻬﺎ ﺗﻄﻔﺊ ﺍﳋﻄﺎﻳﺎ؛ ﺍﻟﺼﺪﻗﺔ‬ ‫‪‬‬ ‫ﻭﺍﻟﺼﺪﻗﺔ ﺗﻄﻔﺊ ﺍﳋﻄﻴﺌﺔ ﻛﻤﺎ ﻳﻄﻔﺊ ﺍﳌﺎﺀ ﺍﻟﻨﺎﺭ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﺑﺎﻟﻘﻮﻝ ﻭﺑﺎﻟﻌﻤﻞ‪ ،‬ﺍﻟﻮﺍﺟﺒﺔ ﻭﺍﳌﺴﺘﺤﺒﺔ‪ ،‬ﻭﺍﻟﺼﺪﻗﺔ ﺑﺎﳌﺎﻝ‪ ،‬ﻛﻞ ﻫﺬﻩ ﺗﻄﻔﺊ ﺍﳋﻄﺎﻳﺎ؛ ﻷ‪‬ﺎ ﺣﺴﻨﺎﺕ‪ ،‬ﻭﺍﷲ ‪-‬ﺟﻞ‬
‫‪.      ‬‬ ‫‪‬‬ ‫ﻭﻋﻼ‪ -‬ﻗﺎﻝ‪:‬‬
‫ﺍﺗﻖ ﺍﷲ ﺣﻴﺜﻤﺎ ﻛﻨﺖ‪ ،‬ﻭﺃﺗﺒﻊ ﺍﻟﺴﻴﺌﺔ ﺍﳊﺴﻨﺔ ﲤﺤﻬﺎ‪،‬‬ ‫‪‬‬ ‫ﻭﻗﺪ ﻣﺮ ﻣﻌﻨﺎ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﻭﺧﺎﻟﻖ ﺍﻟﻨﺎﺱ ﲞﻠﻖ ﺣﺴﻦ ‪ ‬ﻓﺈﺫﺍ ﻓﻬﻤﺖ ﻣﻌﲎ ﺍﻟﺼﺪﻗﺔ ﺍﻟﻌﺎﻡ ﺍﻟﺸﺎﻣﻞ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻟﻚ ﰲ ﺩﺭﺱ ﻣﻀﻰ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻛﻠﻤﺎ ﺣﺼﻠﺖ ﻣﻨﻚ ﺧﻄﻴﺔ ﻓﻌﻠﻴﻚ ﺑﻜﺜﺮﺓ ﺍﻟﺼﺪﻗﺎﺕ‪ ،‬ﻭﺍﳋﻄﺎﻳﺎ ﻻ ﲢﺼﻰ؛ ﻷﻧﻪ ﻣﺎ ﻣﻦ ﺣﺎﻝ ﺗﻜﻮﻥ ﻓﻴﻪ ﺇﻻ‬
‫ﻭﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻣﺮ ﻭ‪‬ﻲ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻗﻞ ﻣﻦ ﻳﻜﻮﻥ ﳑﺘﺜﻼ ﻟﻸﻣﺮ ﻭﺍﻟﻨﻬﻲ ﰲ ﻛﻞ ﺣﺎﻟﺔ‪.‬‬
‫ﻓﺈﺫﻥ ﻻ ﺑﺪ ﻣﻦ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ؛ ﻓﻬﻲ ﺃﺑﻮﺍﺏ ﺍﳋﲑ‪ ،‬ﻗﺎﻝ‪  :‬ﺗﻄﻔﺊ ﺍﳋﻄﻴﺌﺔ ﻛﻤﺎ ﻳﻄﻔﺊ ﺍﳌﺎﺀ ﺍﻟﻨﺎﺭ‬
‫‪ ‬ﺍﻟﻨﺎﺭ ﺇﺫﺍ ﺷﺒﺖ ﻻ ﻳﻄﻔﺌﻬﺎ ﺇﻻ ﺍﳌﺎﺀ‪ ،‬ﻓﺈﻧﻚ ﺗﺄﰐ ﺑﺎﳌﺎﺀ ﻓﺘﻨﻄﻔﺊ‪ ،‬ﻭﻫﺬﺍ ﻣﺜﺎﻝ ﺍﳊﺴﻨﺎﺕ ﺑﻌﺪ ﺍﻟﺴﻴﺌﺎﺕ‪.‬‬
‫ﺻﻼﺓ ﺍﻟﺮﺟﻞ ﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻳﻘﻮﻡ ﺍﻟﻠﻴﻞ ﺍﻟﻘﻴﺎﻡ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪  :‬ﻭﺻﻼﺓ ﺍﻟﺮﺟﻞ ﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ‬
‫ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﺁﺧﺮ ﺳﻮﺭﺓ‬ ‫‪‬‬ ‫ﺍﳌﺴﺘﺤﺐ‪ ،‬ﻭﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻋﻠﻰ ﺩﺭﺟﺎﺕ‪ ،‬ﻭﺃﻋﻼﻩ ﺃﻥ ﻳﻜﻮﻥ ﻛﻘﻴﺎﻡ ﺍﳌﺼﻄﻔﻰ‬
‫‪               ‬‬ ‫ﺍﳌﺰﻣﻞ‪:‬‬
‫‪.   ‬‬
‫ﻓﺄﻓﻀﻠﻪ ﻣﺎ ﻛﺎﻥ ﺑﻌﺪ ﻧﺼﻒ ﺍﻟﻠﻴﻞ ﺇﱃ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺑﻌﺪﻩ ﻣﻦ ﺃﻭﻝ ﺛﻠﺚ ﺍﻟﻠﻴﻞ ﺍﻵﺧﺮ ﺇﱃ ﺍﻟﻔﺠﺮ‪ ،‬ﰒ ﻫﻜﺬﺍ‬
‫ﻣﺮﺍﺗﺐ ﲟﺎ ﻳﺘﻴﺴﺮ ﻟﻠﻌﺒﺪ‪ ،‬ﻓﺼﻼﺓ ﺍﻟﺮﺟﻞ ﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﻫﺬﻩ ﻣﻦ ﺃﻋﻈﻢ ﺃﺑﻮﺍﺏ ﺍﳋﲑ‪ ،‬ﻭ‪‬ﺎ ﳛﺼﻞ ﻟﻠﻤﺮﺀ ﻣﻦ‬
‫ﺍﻟﻨﻮﺭ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻭﺣﺴﻦ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺭﺑﻪ‪ ،‬ﻭﺧﺸﻴﺘﻪ ﻟﻪ‪ ،‬ﻭﺍﻟﺘﻨﻘﺐ ﻋﻦ ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﺮﻏﺐ ﰲ ﺍﻵﺧﺮﺓ ﻣﺎ ﻻ‬
‫ﻳﺪﺧﻞ ﲢﺖ ﻭﺻﻒ‪.‬‬
‫ﺃﻋﺎﻧﻨﺎ ﺍﷲ ﻭﺇﻳﺎﻛﻢ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺻﻼﺓ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﻫﺬﻩ ﻳﻜﻮﻥ ﻣﻌﻬﺎ ﺍﻟﺘﺪﺑﺮ ﻟﻠﻘﺮﺁﻥ‪،‬‬
‫ﻭﺣﺴﻦ ﻣﻨﺠﺎﺓ ﺍﷲ‪ ،‬ﻭﺍﻟﺪﻣﻌﺔ ﺍﻟﱵ ﺗﺴﻴﻞ ﻣﻦ ﺧﺸﻴﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺇﺫ ﻳﻜﻮﻥ ﺍﳌﺮﺀ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﻳﻘﲔ ﻣﻦ‬
‫ﺃﻧﻪ ﺇﳕﺎ ﻗﺎﻡ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺣﺪﻩ‪ ،‬ﻓﺘﻌﻈﻢ ﺍﻟﺼﻠﺔ‪ ،‬ﻭﻳﻌﻈﻢ ﺍﻟﺘﻌﻠﻖ‪ ،‬ﻭﻳﻌﻈﻢ ﺇﺧﺒﺎﺕ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻳﻌﻈﻢ ﺍﻟﺮﺟﺎﺀ‪،‬‬
‫ﻭﺗﻌﻈﻢ ﺍﻟﺮﻫﺒﺔ‪ ،‬ﻭﻳﻌﻈﻢ ﺍﳋﻮﻑ‪ ،‬ﻭﻳﺆﺛﺮ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﻘﻠﻮﺏ ﺗﺄﺛﲑﺍ ﻋﻈﻴﻤﺎ‪.‬‬

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‫‪     ‬‬ ‫ﻓﺄﺻﺤﺎﺏ ﺍﻟﻠﻴﻞ ﻫﻢ ﺃﻫﻞ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪    ‬‬ ‫ﻳﻌﲏ‪ :‬ﰲ ﻭﺻﻒ ﻋﺒﺎﺩﻩ ﺍﳌﺨﺒﺘﲔ ﺍﳌﻨﻴﺒﲔ ﰲ ﺳﻮﺭﺓ ﺍﱂ ﺍﻟﺴﺠﺪﺓ‪:‬‬
‫‪               ‬‬

‫‪       ‬ﻭﻫﺬﺍ ﻣﻦ ﻓﻀﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﰒ ﻗﺎﻝ‪ :‬ﺃﻻ ﺃﺧﱪﻙ ﺑﺮﺃﺱ ﺍﻷﻣﺮ ﻭﻋﻤﻮﺩﻩ ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ؟ ﻗﻠﺖ‪ :‬ﺑﻠﻰ‪ ،‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻗﺎﻝ‪ :‬ﺭﺃﺱ‬
‫ﺍﻷﻣﺮ ﺍﻹﺳﻼﻡ ‪ ‬ﻷﻥ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺪﻳﻦ ﺭﺃﺳﻪ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﺫﺍ ﺻﺪﻉ ﺍﻟﺮﺃﺱ ﻓﻼ ﺣﻴﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺫﻫﺐ ﺍﻹﺳﻼﻡ‬
‫ﻭﻫﻮ ﺍﻻﺳﺘﺴﻼﻡ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﺎﻟﺘﻮﺣﻴﺪ‬ ‫‪‬‬ ‫ﺭﺃﺱ ﺍﻷﻣﺮ ﺍﻹﺳﻼﻡ‬ ‫‪‬‬ ‫ﻓﻼ ﺣﻴﺎﺓ ﻟﻠﻤﺮﺀ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﻪ ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬ﻭﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺃﻫﻠﻪ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﻋﻤﻮﺩﻩ ﺍﻟﺼﻼﺓ ‪ ‬ﺍﻟﻌﻤﻮﺩ ﻫﻮ ﻣﺎ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﰒ ﺃﺷﻴﺎﺀ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺒﻨﺎﺀ ﻓﺈﻥ‬
‫ﺑﺎﻟﺼﻼﺓ ﻳﻘﻮﻡ ﺍﻟﺒﻨﺎﺀ؛ ‪‬ﺬﺍ ﻗﺎﻝ‪  :‬ﻭﻋﻤﻮﺩﻩ ﺍﻟﺼﻼﺓ ‪ ‬ﻓﻌﻤﻮﺩ ﺍﻷﻣﺮ ﻋﻤﻮﺩ ﺍﻟﺪﻳﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﺎﻝ‪" :‬ﻋﻤﻮﺩﻩ"؛‬
‫ﻷﻥ ﺍﻟﺼﻼﺓ ﻫﻲ ﺍﻟﺮﻛﻦ ﺍﻟﻌﻤﻠﻲ ﺍﻟﺬﻱ ﺑﻪ ﳛﺼﻞ ﺍﻻﻣﺘﺜﺎﻝ ﳌﻘﺘﻀﻴﺎﺕ ﺍﻹﳝﺎﻥ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﺑﺮﻛﻦ ﺍﻹﳝﺎﻥ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻌﻤﻠﻲ‪.‬‬
‫ﻓﺎﻹﳝﺎﻥ‪ :‬ﻗﻮﻝ ﻭﺍﻋﺘﻘﺎﺩ ﻭﻋﻤﻞ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﻤﻮﺩﻩ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﺫﺍ ﺫﻫﺒﺖ ﺍﻟﺼﻼﺓ ﻓﻼ ﻗﻴﺎﻡ ﰲ ﺫﻟﻚ؛ ﳍﺬﺍ ﻗﺎﻝ‬
‫"ﻭﻻ ﺣﻆ ﰲ ﺍﻹﺳﻼﻡ ﳌﻦ ﺗﺮﻙ ﺍﻟﺼﻼﺓ" ﻭﺛﺒﺖ ﻋﻨﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺃﻧﻪ ﻗﺎﻝ‪  :‬ﺍﻟﻌﻬﺪ‬ ‫‪‬‬ ‫ﻋﻤﺮ‬
‫ﺍﻟﺬﻱ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻤﻦ ﺗﺮﻛﻬﺎ ﻓﻘﺪ ﻛﻔﺮ ‪. ‬‬
‫ﺗﺸﺒﻴﻪ ﻟﻸﻣﺮ‬ ‫‪‬‬ ‫ﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ‬ ‫‪ ‬‬ ‫ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ ﺍﳉﻬﺎﺩ‬ ‫‪‬‬ ‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺑﻌﺪ ﺫﻟﻚ‪:‬‬
‫ﺑﺎﳉﻤﻞ‪ ،‬ﻭﺍﳉﻤﻞ ﺃﻋﻼﻩ ﺫﺭﻭﺓ ﺍﻟﺴﻨﺎﻡ‪ ،‬ﻭﺍﳉﻤﻞ ﻣﺘﺤﺮﻙ‪ ،‬ﻭﺍﳉﻬﺎﺩ ﺃﻳﻀﺎ ﻳﺒﻌﺚ ﻋﻠﻰ ﺍﻻﻧﺘﺸﺎﺭ؛ ﻓﻬﻮ ﺳﺒﺐ‬
‫ﺍﻧﺘﺸﺎﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻣﺘﺪﺍﺩ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻤﺜﻠﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪- -‬ﻳﻌﲏ‪ :‬ﻣﺜﻞ ﺍﻟﺪﻳﻦ ﺑﺎﻟﺮﺍﺣﻠﺔ‬
‫ﺑﺎﳉﻤﻞ‪ ،-‬ﻭﺟﻌﻞ ﺍﳉﻬﺎﺩ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﺍﺣﻠﺔ ﺫﺭﻭﺓ ﺍﻟﺴﻨﺎﻡ؛ ﻷﻧﻪ ﺑﺎﺭﺯ ﺑﲔ ﻣﺘﻤﻴﺰ‪.‬‬
‫ﻓﺎﻹﺳﻼﻡ ﲤﻴﺰ ﻣﻦ ﺑﲔ ﺍﻷﺩﻳﺎﻥ ﻛﺘﻤﻴﺰ ﺍﳉﻤﻞ ﺑﺬﺭﻭﺓ ﺳﻨﺎﻣﻪ ﺑﺎﳉﻬﺎﺩ‪ ،‬ﻓﺎﳉﻤﻞ ﻣﺘﻤﻴﺰ ﺑﺬﺭﻭﺓ ﺍﻟﺴﻨﺎﻡ ‪-‬‬
‫ﻳﻌﲏ‪ :‬ﺑﺎﻟﺴﻨﺎﻡ ﺑﻌﺎﻣﺔ ﻭﺑﺬﺭﻭﺓ ﺍﻟﺴﻨﺎﻡ‪ -‬ﻭﻫﺬﺍ ﺍﻹﺳﻼﻡ ﲤﻴﺰ ﺑﺎﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﺍﳉﻬﺎﺩ ﺃﻧﻮﺍﻉ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﻪ‬

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‫ﻫﻨﺎ ‪-‬ﺍﳉﻬﺎﺩ‪ -‬ﺟﻬﺎﺩ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭﻫﻮ ‪-‬ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‪ -‬ﻋﻠﻰ ﻣﺮﺗﺒﺘﲔ‪ :‬ﻭﺍﺟﺒﺔ‪ ،‬ﻭﻣﺴﺘﺤﺒﺔ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﺃﻳﻀﺎ‬
‫ﻋﻠﻰ ﻗﺴﻤﲔ‪ :‬ﻭﺍﺟﺐ ﻋﻴﲏ‪ ،‬ﻭﻭﺍﺟﺐ ﻛﻔﺎﺋﻲ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﰲ ﻣﻜﺎﻧﻪ ﻣﻦ ﺍﻟﻔﻘﻪ‪.‬‬
‫ﰒ ﻗﺎﻝ‪ :‬ﺃﻻ ﺃﺧﱪﻙ ﲟﻼﻙ ﺫﻟﻚ ﻛﻠﻪ؟ ﻗﻠﺖ‪ :‬ﺑﻠﻰ‪ ،‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻓﺄﺧﺬ ﺑﻠﺴﺎﻧﻪ ﻭﻗﺎﻝ‪ :‬ﻛﻒ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﻓﺎﻟﻠﺴﺎﻥ ﻫﻮ ﺃﻋﻈﻢ ﺍﻷﻋﻀﺎﺀ ﺟﺮﻣﺎ؛ ﻷﻧﻪ ﺳﻬﻞ ﺍﳊﺮﻛﺔ‪ ،‬ﻛﺜﲑ ﺍﳋﻄﺎﻳﺎ‪ ،‬ﻓﺒﺎﻟﻠﺴﺎﻥ ﳛﺼﻞ‬ ‫‪‬‬ ‫ﻋﻠﻴﻚ ﻫﺬﺍ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺰﺍﺋﻒ ﺑﺎﻟﻠﺴﺎﻥ ﻳﻘﻮﻝ ﺍﳌﺮﺀ ﺍﻟﻜﻠﻤﺔ ﻻ ﻳﻠﻘﻲ ﳍﺎ ﺑﺎﻻ ‪‬ﻮﻱ ﺑﻪ ﰲ ﺍﻟﻨﺎﺭ ﺳﺒﻌﲔ ﺧﺮﻳﻔﺎ‪ ،‬ﺑﺎﻟﻠﺴﺎﻥ‬
‫ﲢﺼﻞ ﺍﻟﻌﺪﺍﻭﺍﺕ‪.‬‬
‫‪       ‬‬ ‫ﺑﺎﻟﻠﺴﺎﻥ ﲢﺼﻞ ﺍﻟﻌﺪﺍﻭﺍﺕ ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ ‪:-‬‬
‫‪      ‬ﻭﺑﺎﻟﻠﺴﺎﻥ ﳛﺼﻞ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻹﻳﺬﺍﺀ ﺑﻐﲑ ﺣﻖ‪ ،‬ﻗﺪ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‬
‫‪           ‬‬ ‫‪-‬‬
‫ﻭﺍﻹﻳﺬﺍﺀ ﺃﻋﻈﻢ ﺃﻧﻮﺍﻋﻪ ﻣﺎ ﻛﺎﻥ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻭﻗﺪ ﺃﻭﺫﻳﺖ ﻋﺎﺋﺸﺔ ‪-‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﺎ ﻭﺃﺭﺿﺎﻫﺎ‪-‬‬ ‫‪  ‬‬

‫ﺑﺎﻟﻠﺴﺎﻥ ﲟﺎ ﺑﻠﻎ ‪‬ﺎ ﺍﳌﺒﻠﻎ ﺍﻟﺬﻱ ﺗﻌﻠﻤﻮﻥ ﰲ ﻗﺼﺔ ﺍﻹﻓﻚ‪ ،‬ﺑﺎﻟﻠﺴﺎﻥ ﳛﺼﻞ ﻧﺸﺮ ﺍﳋﲑ ﻭﺑﺎﻟﻠﺴﺎﻥ ﳛﺼﻞ ﻧﺸﺮ‬
‫ﺍﻟﺸﺮ‪.‬‬
‫ﻓﺈﺫﺍ ﺣﺎﺳﺐ ﺍﳌﺮﺀ ﻧﻔﺴﻪ ﻋﻠﻰ ﻟﺴﺎﻧﻪ‪ ،‬ﺣﺼﻞ ﻟﻪ ﻣﻼﻙ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻣﻠﻚ ﻋﻠﻴﻪ ﺩﻳﻨﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ‬
‫ﺃﻃﻠﻖ ﻟﺴﺎﻧﻪ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﺈﻧﻪ ﻳﻀﺮ ﻧﻔﺴﻪ ﺿﺮﺭﺍ ﺑﺎﻟﻐﺎ ﻭﻻ ﳝﻠﻚ ﻋﻠﻰ ﻧﻔﺴﻪ ﺩﻳﻨﻪ‪ ،‬ﻭﺍﻟﻠﺴﺎﻥ ﻗﺪ ﺟﺎﺀﺕ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﺜﲑﺓ ﰲ ﺑﻴﺎﻥ ﺷﺄﻧﻪ‪ ،‬ﻭﻣﺮ ﻣﻌﻨﺎ ﰲ ﺣﺪﻳﺚ ﻣﻀﻰ ﺑﻌﺾ ﺫﻟﻚ ﻓﻘﺎﻝ‪  :‬ﻛﻒ ﻋﻠﻴﻚ ﻫﺬﺍ ‪ ‬ﻳﻌﲏ‪:‬‬
‫‪‬‬ ‫ﺃﻣﺴﻚ‪ ،‬ﻓﺎﻟﻜﻠﻤﺔ ﺇﺫﺍ ﱂ ﺗﻌﻠﻢ ﺃ‪‬ﺎ ﻣﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﺗﺆﺟﺮ ﻋﻠﻴﻪ‪ ،‬ﻓﺎﺗﺮﻛﻬﺎ؛ ﻷ‪‬ﺎ ﻋﻠﻴﻚ‪ ،‬ﻭﻟﻴﺴﺖ ﻟﻚ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻗﻠﺖ‪ :‬ﻳﺎ ﻧﱯ ﺍﷲ ﻭﺇﻧﺎ ﳌﺆﺍﺧﺬﻭﻥ ﲟﺎ ﻧﺘﻜﻠﻢ ﺑﻪ؟ ﻓﻘﺎﻝ‪ :‬ﺛﻜﻠﺘﻚ ﺃﻣﻚ ‪ ‬؛ ﻷﻧﻪ ﻻ ﻳﺘﻮﻗﻊ ﻣﻦ ﻣﻌﺎﺫ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﺎﱂ‬
‫ﺑﺎﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﺍﻟﻔﻘﻴﻪ ﺃﻥ ﻳﺴﺄﻝ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻓﻘﺎﻝ‪  :‬ﺛﻜﻠﺘﻚ ﺃﻣﻚ ‪ ‬ﻳﻌﲏ‪ :‬ﺍﺳﺘﻐﺮﺍﺏ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‬
‫ﺍﻟﺬﻱ ﱂ ﻳﺘﻮﻗﻊ ﻣﻦ ﻣﻌﺎﺫ ﺃﻥ ﻳﺴﺄﻟﻪ ﻓﻘﺎﻝ‪  :‬ﺛﻜﻠﺘﻚ ﺃﻣﻚ‪ ،‬ﻭﻫﻞ ﻳﻜﺐ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ‪ ،‬ﺃﻭ‬
‫ﻗﺎﻝ ﻣﻨﺎﺧﺮﻫﻢ ﺇﻻ ﺣﺼﺎﺋﺪ ﺃﻟﺴﻨﺘﻬﻢ ‪. ‬‬

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‫ﻳﺴﺘﻨﻜﻒ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻌﻤﻞ ﻋﻤﻼ ﳏﺮﻣﺎ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﲜﻮﺍﺭﺣﻪ‪ ،‬ﲡﺪ ﺃﻧﻪ‬
‫ﻳﺴﺘﻨﻜﻒ ﺃﻥ ﻳﺄﻛﻞ ﺍﻟﺮﺑﺎ‪ ،‬ﻭﻳﺴﺘﻨﻜﻒ ﺃﻥ ﻳﺸﺮﺏ ﺍﳋﻤﺮ‪ ،‬ﻳﺴﺘﻨﻜﻒ ﺃﻥ ﻳﺄﰐ ﻛﺒﲑﺓ ﺍﻟﺰﻧﺎ‪ ،‬ﻳﺴﺘﻨﻜﻒ ﺃﻥ ﻳﺄﰐ‬
‫ﻛﺒﲑﺓ ﺍﻟﺴﺤﺮ‪ ،‬ﻳﺴﺘﻨﻜﻒ ﺃﻥ ﻳﺄﰐ ﻛﺒﲑﺓ ﻗﺬﻑ ﺍﶈﺼﻨﺎﺕ ﺍﻟﻐﺎﻓﻼﺕ‪ ،‬ﻳﺴﺘﻨﻜﻒ ﺃﻥ ﻳﺄﰐ ﻛﺬﺍ ﻭﻛﺬﺍ ﻣﻦ‬
‫ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻟﻜﻨﻪ ﰲ ﻛﺒﺎﺋﺮ ﺍﻟﻠﺴﺎﻥ ﻳﻘﻊ ﻓﻴﻬﺎ ﺑﻼ ﻣﺒﺎﻻﺓ‪ ،‬ﻓﻴﻘﻊ ﰲ ﺍﻟﻨﻤﻴﻤﺔ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﺸﻌﺮ‪ ،‬ﻓﻴﻨﻘﻞ ﻛﻼﻣﺎ‪،‬‬
‫ﻭﺑﻪ ﻳﻔﺮﻕ ﺑﲔ ﺍﳌﺮﺀ ﻭﺑﲔ ﺃﺧﻴﻪ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻓﻼﻥ ﲰﻌﺘﻪ ﻳﻘﻮﻝ ﻓﻴﻚ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻫﺬﻩ ﳕﻴﻤﺔ ﺃﻥ ﺗﻨﻘﻞ ﻛﻼﻣﺎ ﻳﻮﻗﻊ‬
‫ﺍﻟﻀﻐﻴﻨﺔ ﻭﺍﻟﺸﺮ ﰲ ﻧﻔﺲ ﻣﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻫﻲ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻫﻲ ﺍﳊﺎﻟﻘﺔ‪ ،‬ﻭﻳﻐﺘﺎﺏ‪ ،‬ﻭﺍﻟﻐﻴﺒﺔ‬
‫‪ ‬‬ ‫ﳏﺮﻣﺔ‪ ،‬ﻭﻫﻲ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻛﺒﲑﺓ‪ ،‬ﻭﻣﺪﺍﺭﻫﺎ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ ‪:-‬‬
‫‪.              ‬‬
‫ﻗﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﳌﺎ ﺷﺒﻪ ﺍﻟﻐﻴﺒﺔ ﺑﺄﻛﻞ ﳊﻢ ﺍﳌﻴﺖ ﺩﻝ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ؛ ﻷﻥ ﺍﳌﺸﺒﻪ ﺑﻪ‬
‫ﻛﺒﲑﺓ‪ ،‬ﻓﻴﺄﺧﺬ ﺍﳌﺸﺒﻪ ﺣﻜﻢ ﺍﳌﺸﺒﻪ ﺑﻪ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﰲ ﺃﺻﻨﺎﻑ ﺷﱴ‪ ،‬ﻓﻤﺎ ﻭﺟﺪﺕ ﺍﻟﻌﺪﺍﻭﺍﺕ ﻭﺍﻟﺒﻐﻀﺎﺀ ﺇﻻ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻭﻣﺎ ﺗﻔﺮﻗﺖ ﺍﻷﻣﺔ ﺇﻻ ﺑﺎﻟﻠﺴﺎﻥ‬
‫ﻗﺒﻞ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻓﺎﻟﻠﺴﺎﻥ ﻫﻮ ﻣﺪﺍﺭ ﺍﻷﻣﺮ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺃﻻ ﺃﺧﱪﻙ ﲟﻼﻙ ﺫﻟﻚ ﻛﻠﻪ‬
‫؟ ‪ ‬ﻳﻌﲏ‪ :‬ﺑﺮﺃﺱ ﺍﻷﻣﺮ ﻭﻋﻤﻮﺩﻩ ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ‪  ،‬ﻗﺎﻝ‪ :‬ﺑﻠﻰ‪ ،‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻒ ﻋﻠﻴﻚ ﻫﺬﺍ ‪ ‬ﻓﻬﺬﻩ‬
‫ﻭﺻﻴﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﺳﺒﺐ ﺍﻟﺘﻌﺬﻳﺐ‪ ،‬ﺗﻌﺬﻳﺐ ﻛﺜﲑﻳﻦ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﺃ‪‬ﻢ ﱂ ﻳﻜﻔﻮﺍ ﺃﻟﺴﻨﺘﻬﻢ ﻋﻤﺎ ﻻ ﳛﻞ ﳍﻢ؛ ﻓﻠﻬﺬﺍ‬
‫ﻋﻠﻴﻨﺎ ﺃﻥ ﳓﺬﺭ ﺍﻟﻠﺴﺎﻥ ﺃﻋﻈﻢ ﺍﳊﺬﺭ‪ ،‬ﻓﻨﻮﺻﻲ ‪‬ﺬﻩ ﺍﻟﻮﺻﻴﺔ ﺍﻟﱵ ﺃﻭﺻﻰ ‪‬ﺎ ﺍﳌﺼﻄﻔﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-‬‬
‫ﺑﻘﻮﻟﻪ‪  :‬ﻛﻒ ﻋﻠﻴﻚ ﻫﺬﺍ ‪. ‬‬
‫ﻓﺄﻭﺻﻲ ﻧﻔﺴﻲ ﻭﺇﻳﺎﻛﻢ ﺑﺄﻥ ﻧﻜﻒ ﺃﻟﺴﻨﺘﻨﺎ‪ ،‬ﺇﻻ ﻋﻦ ﺷﻲﺀ ﻋﻠﻤﻨﺎ ﺣﺴﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﺧﺎﻃﺒﻨﺎ ﺇﺧﻮﺍﻧﻨﺎ‪،‬‬
‫‪        ‬ﺃﺣﺴﻦ ﻣﺎ ﲡﺪ ﻣﻦ ﺍﻟﻠﻔﻆ ﻗﻠﻪ‬ ‫‪‬‬ ‫ﻓﻠﻨﺨﺎﻃﺒﻬﻢ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‬
‫ﻟﻮﺍﻟﺪﻙ‪ ،‬ﻟﻮﺍﻟﺪﺗﻚ‪ ،‬ﻹﺧﻮﺍﻧﻚ‪ ،‬ﻷﺧﻮﺍﺗﻚ‪ ،‬ﻷﻫﻠﻚ‪ ،‬ﻹﺧﻮﺍﻧﻚ ﺍﳌﺆﻣﻨﲔ؛ ﻷﻧﻪ ‪‬ﺬﺍ ﺗﺒﻌﺪ ﻣﺪﺧﻞ ﺍﻟﺸﻴﻄﺎﻥ ﰲ‬
‫ﺍﻟﺘﻔﺮﻳﻖ ﻣﺎ ﺑﲔ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‪.‬‬

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‫ﻭﻣﺎ ﺣﺼﻞ‪ ،‬ﻣﺎ ﺣﺼﻞ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﻣﻦ ﺃﻣﻮﺭ ﻣﻨﻜﺮﺓ ﺇﻻ ﺑﺴﺒﺐ ﺇﻃﻼﻕ ﺍﻟﻠﺴﺎﻥ‬
‫ﻓﻴﻤﺎ ﻻ ﻳﻌﻠﻢ ﺃﻧﻪ ﻣﻦ ﺍﳊﻖ‪ ،‬ﻭﻛﻞ ﻳﺘﻜﻠﻢ ﲟﺎ ﺷﺎﺀ‪ ،‬ﻓﺤﺼﻞ ﻣﺎ ﱂ ﳛﻤﺪ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﺃﻥ ﻳﻠﻬﻤﲏ‬
‫ﻭﺇﻳﺎﻛﻢ ﻣﺎ ﻓﻴﻪ ﺻﻼﺣﻨﺎ ﰲ ﻗﻠﻮﺑﻨﺎ ﻭﺃﻟﺴﻨﺘﻨﺎ ﻭﺟﻮﺍﺭﺣﻨﺎ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﺇﻥ ﺍﷲ ﻓﺮﺽ ﻓﺮﺍﺋﺾ ﻓﻼ ﺗﻀﻴﻌﻮﻫﺎ‬

‫ﺇﻥ ﺍﷲ ﻓﺮﺽ‬ ‫‪ ‬‬ ‫ﻭﻋﻦ ﺃﰊ ﺛﻌﻠﺒﺔ ﺍﳋﺸﲏ ‪-‬ﺟﺮﺛﻮﻡ ﺑﻦ ﻧﺎﺷﺮ‪ ،‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ‪ -‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻓﺮﺍﺋﺾ‪ ،‬ﻓﻼ ﺗﻀﻴﻌﻮﻫﺎ‪ ،‬ﻭﺣﺪ ﺣﺪﻭﺩﺍ ﻓﻼ ﺗﻌﺘﺪﻭﻫﺎ‪ ،‬ﻭﺣﺮﻡ ﺃﺷﻴﺎﺀ‪ ،‬ﻓﻼ ﺗﻨﺘﻬﻜﻮﻫﺎ‪ ،‬ﻭﺳﻜﺖ ﻋﻦ ﺃﺷﻴﺎﺀ ﻟﻜﻢ‬
‫ﻏﲑ ﻧﺴﻴﺎﻥ‪ ،‬ﻓﻼ ﺗﺒﺤﺜﻮﺍ ﻋﻨﻬﺎ ‪ ‬ﺣﺪﻳﺚ ﺣﺴﻦ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻏﲑﻩ ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻷﺻﻮﻝ ﺍﻟﻌﻈﻴﻤﺔ‪.‬‬
‫ﻋﻦ ﺃﰊ ﺛﻌﻠﺒﺔ ﺍﳋﺸﲏ ‪-‬ﺟﺮﺛﻮﻡ ﺑﻦ ﻧﺎﺷﺮ‪ -‬ﺟﺮﺛﻮﻡ‪ ،‬ﻭﺟﺮﺛﻮﻣﺔ ﻣﻌﻨﺎﻫﺎ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻳﺮﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻫﺬﻩ‬
‫ﺑﺎﳌﻨﺎﺳﺒﺔ‪ ،‬ﻓﺠﺮﺛﻮﻡ‪ ،‬ﻳﻌﲏ‪ :‬ﻛﻠﻤﺔ‪ ،‬ﺍﺳﻢ ﻟﻪ ﺩﻻﻟﺘﻪ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﻫﻮ ﺃﺻﻞ ﻟﻐﲑﻩ‪ ،‬ﻭﺍﳉﺮﺛﻮﻣﺔ ﻫﻲ‬
‫ﺍﻷﺻﻞ‪ ،‬ﻭﻟﻴﺴﺖ ﻫﻲ ﻛﻠﻤﺔ ﺫﻡ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﰲ ﺍﻟﻠﻐﺔ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺃﺻﻞ ﻟﻐﲑﻩ‪ ،‬ﻗﺎﻝ ﺟﺮﺛﻮﻡ ﺑﻦ ﻧﺎﺷﺮ ‪-‬‬
‫ﺇﻥ ﺍﷲ ‪-‬ﺗﻌﺎﱃ‪ -‬ﻓﺮﺽ ﻓﺮﺍﺋﺾ ﻓﻼ ﺗﻀﻴﻌﻮﻫﺎ‪ ،‬ﻭﺣﺪ ﺣﺪﻭﺩﺍ ﻓﻼ‬ ‫‪ ‬‬ ‫ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ‪ :-‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺗﻌﺘﺪﻭﻫﺎ ‪ ‬ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪  -‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻓﺮﺽ ﻓﺮﺍﺋﺾ‪ ،‬ﻓﻼ ﺗﻀﻴﻌﻮﻫﺎ ‪ ‬ﻳﻌﲏ‪ :‬ﻫﻨﺎ ﺑﺎﻟﻔﺮﺍﺋﺾ ﻣﺎ‬
‫ﺟﺎﺀ ﺇﳚﺎﺑﻪ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻗﺎﻝ‪  :‬ﺇﻥ ﺍﷲ ﻓﺮﺽ ﻓﺮﺍﺋﺾ ﻓﻼ ﺗﻀﻴﻌﻮﻫﺎ ‪. ‬‬
‫"ﻓﺮﺽ"‪ :‬ﻳﻌﲏ‪ :‬ﺃﻭﺟﺐ ﻭﺍﺟﺒﺎﺕ ﻓﻼ ﺗﻀﻴﻌﻮﻫﺎ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻛﻠﻤﺔ "ﻓﺮﺽ" ﰲ ﺍﻟﻘﺮﺁﻥ ﻗﻠﻴﻠﺔ‪،‬‬
‫ﻭﺍﻟﻔﺮﺽ ﻗﻠﻴﻞ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ؛ ﻭﳍﺬﺍ ﻣﺎ ﺩﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻭﺟﻮﺑﻪ‪ ،‬ﻓﻬﻮ ﻓﺮﺽ‪ ،‬ﻓﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻨﺎ‪  :‬ﺇﻥ ﺍﷲ ﻓﺮﺽ ﻓﺮﺍﺋﺾ ﻓﻼ ﺗﻀﻴﻌﻮﻫﺎ ‪ ‬ﻳﻌﲏ‪ :‬ﻣﺎ ﺃﻭﺟﺒﻪ ﺍﷲ ‪-‬ﺟﻼ ﻭﻋﻼ‪ -‬ﰲ ﺍﻟﻘﺮﺍﻥ‪ ،‬ﻓﻤﺎ‬
‫ﺛﺒﺖ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺟﻮﺑﻪ‪ ،‬ﻓﻴﺴﻤﻰ ﻓﺮﺽ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ؛ ﻭﳍﺬﺍ ﺫﻫﺐ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻣﻨﻬﻢ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬

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‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﺮﺽ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺟﻬﺔ ﺃﻥ ﻣﺎ ﺃﻭﺟﺐ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻳﻘﺎﻝ ﻟﻪ ﻓﺮﺽ‪ ،‬ﻭﻣﺎ ﺩﻟﺖ‬
‫ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻭﺟﻮﺑﻪ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻭﺍﺟﺐ ﺇﻻ ﺇﺫﺍ ﺃﺗﻰ ﺑﺼﻴﻐﺔ ﺍﻟﻔﺮﺽ‪ ،‬ﻓﻔﺮﻕ ﺃﲪﺪ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﲔ‬
‫ﺍﻟﻔﺮﺽ ﻭﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺟﻬﺔ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻻ ﻣﻦ ﺟﻬﺔ ﺍﳌﺮﺗﺒﺔ‪.‬‬
‫ﻓﻬﻤﺎ ﻣﻦ ﺣﻴﺚ ﺍﳊﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ ﻭﺍﺣﺪ‪ ،‬ﺣﻜﻤﻬﻤﺎ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﺍﻟﻔﺮﺽ ﻭﺍﺟﺐ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﻓﺮﺽ‪ ،‬ﻟﻜﻦ‬
‫ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺟﻬﺔ ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﲰﻲ ﻓﺮﺿﺎ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺟﻬﺔ ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﺴﻨﺔ ﲰﻲ ﻭﺍﺟﺒﺎ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪:‬ﺇﻥ ﺍﻟﻔﺮﺽ ﺃﺭﻓﻊ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﻫﻮ ﺍﳌﻌﺮﻭﻑ ﻣﻦ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ‪-‬ﺭﲪﻪ ﺍﷲ‪-‬‬
‫ﻓﺈﻥ ﺍﻟﻔﺮﺽ ﻋﻨﺪﻩ ﻣﺎ ﺛﺒﺖ ﺑﺪﻟﻴﻞ ﻗﻄﻌﻲ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﻣﺎ ﺛﺒﺖ ﺑﺪﻟﻴﻞ ﻏﲑ ﻗﻄﻌﻲ‪ ،‬ﻓﺤﺼﻞ ﻋﻨﺪﻩ ﺃﻧﻪ ﻓﺮﻕ ﺑﲔ‬
‫ﺍﻟﻔﺮﺽ ﻭﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺟﻬﺔ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﻣﺮﺗﺒﺘﻪ‪ ،‬ﻓﺎﻟﻔﺮﺽ ﻋﻨﺪﻩ ﺃﺭﻓﻊ ﻣﻦ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﺍﻟﻘﻮﻝ‬
‫ﺍﻷﻭﻝ‪ :‬ﻻ‪ ،‬ﺍﻟﻔﺮﺽ ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺣﻴﺚ ﺍﳌﺮﺗﺒﺔ ﻭﺍﺣﺪ‪ ،‬ﻟﻜﻦ ﻣﻦ ﺣﻴﺚ ﺍﻟﺜﺒﻮﺕ ﳐﺘﻠﻒ‪.‬‬
‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪-‬ﻭﻫﻮ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ‪ :-‬ﺇﻥ ﺍﻟﻔﺮﺽ ﻭﺍﻟﻮﺍﺟﺐ ﻭﺍﺣﺪ ﻣﻦ ﺣﻴﺚ ﺍﻟﺪﻟﻴﻞ‬
‫ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺍﳌﺮﺗﺒﺔ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻓﺮﺍﺋﺾ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻫﻲ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﻳﻘﺎﻝ ﺻﻮﻡ ﺭﻣﻀﺎﻥ‬
‫ﻭﺍﺟﺐ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻓﺮﺽ‪ ،‬ﻳﻘﺎﻝ ﺍﳊﺞ ﻭﺍﺟﺐ ﻭﻓﺮﺽ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﺟﺐ ﻭﻓﺮﺽ‪ ،‬ﻭﻫﻜﺬﺍ ﻋﻠﻰ ﺍﻟﻘﻮﻝ‬
‫ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺍﳌﻌﺮﻭﻑ ﺍﳌﺸﻬﻮﺭ؛ ﻷﻥ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﻣﻌﻨﺎﳘﺎ ﻭﺍﺣﺪ‪ ،‬ﻓﺎﻟﻔﺮﺽ ﻣﻌﻨﺎﻩ ﺍﻟﻮﺍﺟﺐ؛‬
‫ﻳﻌﲏ ﻣﺎ‬ ‫‪‬‬ ‫ﻭﳍﺬﺍ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻓﺮﺽ ﻓﺮﺍﺋﺾ‪ ،‬ﻓﻼ ﺗﻀﻴﻌﻮﻫﺎ‬
‫ﺃﻭﺟﺒﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﻼ ﻧﻀﻴﻌﻪ‪ ،‬ﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻋﻦ ﺗﻀﻴﻴﻌﻪ‪ ،‬ﻭﻣﺎ ﺃﻣﺮ ﺑﻪ‬
‫ﻓﻬﻮ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﺰﻭﻡ ﻭﺍﻹﻟﺰﺍﻡ ﺑﻌﺪﻡ ﺗﻀﻴﻴﻌﻪ ﺑﺪﻟﻴﻞ ﺧﺎﺭﺝ ﻋﻦ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﻫﻮ ﺑﺪﻟﻴﻞ ﻗﻮﻝ‬ ‫‪‬‬ ‫ﺍﳌﺼﻄﻔﻰ‬
‫‪          ‬ﻭﺑﻘﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:‬‬ ‫‪‬‬ ‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪:-‬‬
‫‪       ‬ﻭﺍﻵﻳﺎﺕ ﻛﺜﲑﺓ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﺑﻘﻮﻟﻪ ‪-‬‬ ‫‪‬‬ ‫‪-‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺃﻻ ﻭﺇﱐ ﺃﻭﺗﻴﺖ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻣﺜﻠﻪ ﻣﻌﻪ ‪ ‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪  :‬ﺃﻻ ﻭﺇﻥ ﻣﺎ ﺣﺮﻡ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ ‬ﻣﺜﻞ ﻣﺎ ﺣﺮﻡ ﺍﷲ ‪ ‬ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﻌﺮﻭﻑ‪ ،‬ﺣﺪﻳﺚ ﲢﺮﱘ ﺍﳋﻤﺮ ﰲ ﺧﻴﱪ ﺇﱃ ﺁﺧﺮﻩ ‪.‬‬

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‫ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻗﻮﻟﻪ‪  :‬ﻓﻼ ﺗﻀﻴﻌﻮﻫﺎ ‪ ‬ﻳﻌﲏ‪ :‬ﺍﻣﺘﺜﻠﻮﺍ ﻭﺃﺩﻭﺍ ﻫﺬﻩ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﻻ ﺗﻀﻴﻌﻮﻫﺎ ﺑﻌﺪﻡ ﺍﻻﻣﺘﺜﺎﻝ‪،‬‬
‫ﻓﺈﻥ ﺍﷲ ﻣﺎ ﻓﺮﺿﻬﺎ ﺇﻻ ﻟﻴﻤﺘﺜﻞ‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺿﻴﻊ ﺃﰒ؛ ﻷﻧﻪ ‪‬ﻰ ﻋﻦ ﺍﻟﺘﻀﻴﻴﻊ‪ ،‬ﻭﻫﺬﺍ ﺩﺍﺧﻞ ﺿﻤﻦ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺃﻥ ﺗﺮﻙ ﺍﻟﻮﺍﺟﺐ ﳏﺮﻡ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﺣﺪ ﺣﺪﻭﺩﺍ ﻓﻼ ﺗﻌﺘﺪﻭﻫﺎ ‪ ‬ﻫﺬﺍ ﺍﻟﻠﻔﻆ ‪ ‬ﺣﺪ ﺣﺪﻭﺩﺍ ﻓﻼ ﺗﻌﺘﺪﻭﻫﺎ ‪ ‬ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﺒﺤﺚ ﻣﻦ‬
‫ﺟﻬﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻟﻜﻦ ﺃﳋﺺ ﻟﻚ ﺫﻟﻚ ﺑﺘﻘﺮﻳﺮ ﻗﺎﻋﺪﺓ ﻋﺎﻣﺔ ﰲ ﻓﻬﻢ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺍﻟﱵ ﺟﺎﺀ ﻓﻴﻬﺎ‬
‫ﻟﻔﻆ ﺍﳊﺪ ﻭﺍﳊﺪﻭﺩ‪ ،‬ﻭﻫﻲ ﺃ‪‬ﺎ ﺟﺎﺀﺕ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﻝ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﺆﺗﻰ ﺑﻠﻔﻆ ﺍﳊﺪﻭﺩ ﺑﺈﻃﻼﻕ‪ ،‬ﻳﻌﲏ‪ :‬ﺑﻼ ﺃﻣﺮ ﺃﻭ ‪‬ﻲ ﺑﻌﺪﻫﺎ‪ ،‬ﻛﻘﻮﻟﻪ ‪-‬ﺗﻌﺎﱃ‪ -‬ﰲ ﺳﻮﺭﺓ‬
‫ﺃﻭ ﺗﺄﰐ‪ ،‬ﻭﻳﻜﻮﻥ ﺑﻌﺪﻫﺎ ﺍﻟﻨﻬﻲ ﻋﻦ‬ ‫‪         ‬‬ ‫ﺍﻟﻨﺴﺎﺀ‪:‬‬
‫‪             ‬‬ ‫ﺍﻻﻋﺘﺪﺍﺀ‪ ،‬ﻛﻘﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ ‪:-‬‬
‫‪.       ‬‬ ‫‪‬‬ ‫ﻭﻛﻘﻮﻟﻪ‪:‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺪ ﺫﻛﺮ ﺍﳊﺪﻭﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻘﺎﺭﺑﺔ‪ ،‬ﻓﻼ ﺗﻘﺮﺑﻮﻫﺎ ﰲ ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ ﺍﻟﱵ ﻓﻴﻬﺎ ﺫﻛﺮ‬
‫‪       ‬ﻓﻬﺬﻩ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﰲ ﺍﻟﻘﺮﺁﻥ ‪.‬‬ ‫‪‬‬ ‫ﺍﻟﺼﻴﺎﻡ ﻭﺍﻻﻋﺘﻜﺎﻑ‬
‫ﻭﰲ ﺍﻟﺴﻨﺔ ﺃﺗﻰ ﺍﳊﺪ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﳌﻘﺪﺭﺓ‪ ،‬ﺃﻭ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺬﻧﻮﺏ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﻋﻘﻮﺑﺎﺕ‪،‬‬
‫ﻳﻌﲏ‪ :‬ﺍﶈﺮﻣﺎﺕ ﺍﻟﱵ ﳚﺐ ﰲ ﺣﻖ ﻣﻦ ﺍﻗﺘﺤﻤﻬﺎ ﺃﻥ ﻳﻌﺎﻗﺐ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﺫﻟﻚ‪ ،‬ﻓﻨﺮﺟﻊ ﺇﱃ ﺗﺄﺻﻴﻞ ﻫﺬﺍ ﰲ ﺃﻥ ﺍﳊﺪﻭﺩ ﻟﻔﻆ ﺍﺳﺘﻌﻤﻞ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﺳﺘﻌﻤﻞ ﰲ‬
‫ﻛﻼﻡ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻛﻼﻣﻲ ‪-‬ﺍﻟﺴﺎﻟﻒ‪ -‬ﰲ ﺍﻟﺘﻘﺴﻴﻢ ﺇﱃ ﺍﻷﻧﻮﺍﻉ‪ ،‬ﻫﺬﺍ ﺇﳕﺎ ﻫﻮ ﻟﻨﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﻣﺎ‬
‫ﺍﻟﺘﻌﺒﲑ ﺑﺎﳊﺪﻭﺩ ﰲ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺃﻫﻞ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﻬﺬﺍ ﺍﺳﺘﻌﻤﺎﻝ ﺍﺻﻄﻼﺣﻲ‪ ،‬ﻟﻴﺲ ﻫﻮ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳊﺪﻭﺩ ﰲ‬
‫ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ .‬ﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ‪ ،‬ﻓﺎﻟﻨﻮﻉ ﺍﻷﻭﻝ ‪ -‬ﺫﻛﺮﻧﺎ ﻟﻜﻢ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪ -‬ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﻛﻘﻮﻟﻪ‪:‬‬
‫‪      ‬‬ ‫‪ ‬ﺃﻭ ﻛﻘﻮﻟﻪ‪:‬‬ ‫‪        ‬‬

‫‪       ‬ﻓﺈﺫﺍ ﺫﻛﺮ ﺍﳊﺪﻭﺩ ﺑﻼ ﻛﻠﻤﺔ ﺑﻌﺪﻫﺎ‪ ،‬ﻳﻌﲏ‪:‬‬ ‫‪‬‬ ‫‪   ‬ﻭﻛﻘﻮﻟﻪ‪:‬‬

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‫‪‬ﻲ ﻋﻦ ﺍﻻﻋﺘﺪﺍﺀ‪ ،‬ﺃﻭ ﺫﻛﺮ ﺑﻌﺪﻫﺎ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻻﻋﺘﺪﺍﺀ‪ ،‬ﻓﺈﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳊﺪﻭﺩ ﻫﻨﺎ ﺍﻟﻔﺮﺍﺋﺾ ﻳﻌﲏ‪ :‬ﻣﺎ ﺃﺫﻥ ﺑﻪ‪،‬‬
‫ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺫﻥ ﺑﻪ‪ ،‬ﻓﻤﺎ ﺃﺫﻥ ﺑﻪ ﻓﺮﺿﺎ ﻛﺎﻥ‪ ،‬ﺃﻭ ﻣﺴﺘﺤﺒﺎ‪ ،‬ﺃﻭ ﻣﺒﺎﺣﺎ‪ ،‬ﻓﺎﳊﺪﻭﺩ ﻫﻨﺎ ﺍﳌﺮﺍﺩ ‪‬ﺎ ﻫﺬﻩ‬
‫‪    ‬ﻓﺎﻟﺬﻱ ﳜﺮﺝ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﳌﺄﺫﻭﻥ ﺑﻪ ﺇﱃ ﺧﺎﺭﺝ ﻋﻦ ﺍﳌﺄﺫﻭﻥ‬ ‫‪‬‬ ‫ﺍﻷﺷﻴﺎﺀ؛ ﻭﳍﺬﺍ ﺟﺎﺀ ﺑﻌﺪﻫﺎ‬
‫ﺑﻪ‪ ،‬ﻓﻘﺪ ﺗﻌﺪﻯ ﺍﳊﺪ‪ ،‬ﻭﻗﺪ ﺧﺮﺝ ﻋﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﳊﺪ‪ ،‬ﻫﻮ ﺣﺪ ﺍﳌﺄﺫﻭﻥ ﺑﻪ‪ ،‬ﻓﻬﺬﺍ ﻧﻮﻉ‪.‬‬
‫‪  ‬‬ ‫‪    ‬ﺟﺎﺀﺕ ﺑﻌﺪ ﺑﻴﺎﻥ ﻣﺎ ﻓﺮﺽ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﰲ ﺍﻟﺘﺮﻛﺎﺕ‬ ‫‪‬‬

‫‪      ‬‬ ‫‪    ‬ﺍﻵﻳﺎﺕ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﳌﺎ ﺃﲤﻬﺎ ﰲ ﺁﻳﺘﲔ ﻗﺎﻝ‪:‬‬
‫‪   ‬ﻳﻌﲏ‪ :‬ﻫﺬﺍ ﻣﺎ ﺃﻣﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﺑﻪ ﻭﺷﺮﻋﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻨﺎﻩ ﺃﻥ ﻫﺬﻩ ﺣﺪﻭﺩ ﺍﳌﺄﻣﻮﺭ؛ ﻭﳍﺬﺍ‬
‫‪              ‬‬ ‫ﻋﻘﺒﻬﺎ ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻫﺬﻩ ﺍﳊﺪﻭﺩ ﻫﻲ ﻣﺎ ﺃﺫﻥ ﺑﻪ‪ ،‬ﻭﺃﻣﺮ ﺑﻪ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ ،‬ﻓﺎﳊﺪﻭﺩ ﻫﻨﺎ ﻟﻴﺴﺖ‬ ‫‪    ‬‬

‫ﻫﻲ ﺍﶈﺮﻣﺎﺕ‪ ،‬ﺍﳊﺪﻭﺩ ﻫﻲ ﻣﺎ ﺃﺫﻥ ﺑﻪ‪ ،‬ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳌﺴﺘﺤﺒﺎﺕ ﻭﺍﳌﺒﺎﺣﺎﺕ‪.‬‬
‫ﺍﳊﺪﻭﺩ ﺑﺎﳌﻌﲎ ﺍﻟﺜﺎﱐ ﺇﺫﺍ ﺟﻌﻠﺖ ﻟﻠﻤﺤﺮﻣﺎﺕ ﻓﻠﻬﺎ ﺿﺎﺑﻄﺎﻥ‪:‬‬
‫‪    ‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺪﻫﺎ‪ ،‬ﺃﻭ ﻣﻌﻬﺎ ﺫﻛﺮ ﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ‪:‬‬ ‫‪‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺪﻫﺎ‬
‫‪ ‬‬ ‫ﺃﻥ ﺍﳊﺪﻭﺩ ﻫﻨﺎ ﻫﻲ ﺍﶈﺮﻣﺎﺕ؛ ﳍﺬﺍ ﻧﺎﺳﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻬﺎ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻘﺮﺑﺎﻥ‪ ،‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻻﻗﺘﺮﺍﺏ‬
‫‪      ‬ﻳﻌﲏ‪ :‬ﺍﶈﺮﻣﺎﺕ ﻻ ﺗﻘﺮﺏ‪ ،‬ﻭﻻ ﻳﻘﺘﺮﺏ ﻣﻨﻬﺎ‪ ،‬ﻓﻬﺬﺍ ﻧﻮﻉ؛ ﻭﻷﺟﻞ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‬
‫ﻗﻴﻞ ﰲ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱵ ﺷﺮﻋﺖ ﳌﻦ ﺍﻧﺘﻬﻚ‪ ،‬ﺗﻄﻬﲑﺍ ﳌﻦ ﺍﻧﺘﻬﻚ ﺍﶈﺮﻣﺎﺕ‪ ،‬ﻗﻴﻞ ﳍﺎ ﺣﺪﻭﺩ‪ ،‬ﻣﻦ ﻗﺒﻴﻞ ﺭﺅﻳﺔ ﻫﺬﺍ‬
‫ﺍﻟﻨﻮﻉ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﻭﻫﺬﺍ ﺷﺎﺋﻊ ﻛﺜﲑ ﰲ ﺍﻟﻠﻐﺔ ﻭﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﺈﺫﻥ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱵ ﺷﺮﻋﺖ ﳌﻦ ﺍﺭﺗﻜﺐ ﳏﺮﻣﺎ‬
‫ﻓﻘﺎﺭﺏ‪ ،‬ﺃﻭ ﺍﻧﺘﻬﻚ ﺣﺪﻭﺩ ﺍﷲ ﻗﻴﻞ ﻟﻠﻌﻘﻮﺑﺔ ﺣﺪ؛ ﻷﻧﻪ ﺩﺧﻞ ﰲ ﺍﳊﺪ‪ ،‬ﻭﻗﻴﻞ ﳍﺎ‪ :‬ﺣﺪﻭﺩ؛ ﻷﻧﻪ ﺍﻗﺘﺤﻢ ﺍﳊﺪﻭﺩ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱵ ﺟﺎﺀﺕ ﰲ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻓﻬﺬﻩ ﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ ﻣﺎ ﺟﻌﻞ ﰲ‬
‫ﺍﻟﺸﺮﻉ ﻟﻪ ﻋﻘﺎﺏ ﺑﻌﻴﻨﻪ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺣﺪ ﺍﻟﺴﺮﻗﺔ‪ ،‬ﺣﺪ ﺍﳋﻤﺮ … ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-‬‬
‫‪  :‬ﻻ ﳚﻠﺪ ﻓﻮﻕ ﻋﺸﺮﺓ ﺃﺳﻮﺍﻁ ﺇﻻ ﰲ ﺣﺪ ﻣﻦ ﺣﺪﻭﺩ ﺍﷲ ‪ ‬ﰲ ﺣﺪ ﻣﻦ ﺣﺪﻭﺩ ﺍﷲ‪ ،‬ﻳﻌﲏ‪ :‬ﺇﻻ ﰲ ﻣﻌﺼﻴﺔ‬

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‫ﺟﺎﺀﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻟﻌﻘﻮﺑﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﳊﺪﻭﺩ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﺘﻌﺰﻳﺮﺍﺕ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﰲ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪  :‬ﻻ ﳚﻠﺪ ﻓﻮﻕ ﻋﺸﺮﺓ ﺃﺳﻮﺍﻁ ‪ ‬ﻳﻌﲏ‪ :‬ﺗﺄﺩﻳﺒﺎ‪.‬‬
‫ﻓﻼ ﳛﻞ ﻷﺣﺪ ﺃﻥ ﻳﺆﺩﺏ ﻣﻦ ﺃﺑﻴﺢ ﻟﻪ ﺗﺄﺩﻳﺒﻪ ﻓﻮﻕ ﻋﺸﺮﺓ ﺃﺳﻮﺍﻁ‪ ،‬ﺇﻻ ﰲ ﺣﺪ ﻣﻦ ﺣﺪﻭﺩ ﺍﷲ‪ ،‬ﻳﻌﲏ‪ :‬ﺇﻻ‬
‫ﰲ ﻋﻘﻮﺑﺔ ﺟﺎﺀ ﺍﻟﺸﺮﻉ ‪‬ﺎ‪ ،‬ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺣﺪﺍ ﻋﻠﻰ ﺍﺻﻄﻼﺡ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﺃﻭ ﺃﻥ ﺗﻜﻮﻥ ﺗﻌﺰﻳﺮﺍ‪ ،‬ﻭﻫﺬﺍ ﲝﺚ‬
‫ﻃﻮﻳﻞ ﰲ ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﳊﺪﻭﺩ ﻭﺍﻟﺘﻌﺰﻳﺮﺍﺕ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻟﻜﻦ ﺿﺒﻄﺖ ﻟﻚ ﻫﺬﺍ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺫﻛﺮﺕ‬
‫ﻟﻚ ﻣﻦ ﺍﻟﺘﺒﺴﻴﻂ؛ ﻟﻴﺠﺘﻤﻊ ﻟﻚ ﴰﻞ ﻣﺎ ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﻔﻘﻬﺎﺀ ﺍﺻﻄﻼﺣﻬﻢ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﻣﺎ ﺟﺎﺀﺕ ﺍﻟﻨﺼﻮﺹ ﺑﻜﻠﻤﺔ‬
‫ﺍﳊﺪﻭﺩ ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭﺕ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﻓﻬﻢ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺃﺷﻜﻠﺖ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ؛‬
‫ﻭﻟﻌﺪﻡ ﻓﻬﻤﻬﺎ ﺫﻫﺒﻮﺍ ﺇﱃ ﻣﺬﺍﻫﺐ ﺷﱴ‪.‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪" -‬ﻧﻘﻮﻝ ﻫﻨﺎ"‪  :‬ﻭﺣﺪ ﺣﺪﻭﺩﺍ ﻓﻼ ﺗﻌﺘﺪﻭﻫﺎ ‪ ‬ﻫﻨﺎ ﺍﳊﺪﻭﺩ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎ‪:‬‬
‫ﻫﻲ ﻣﺎ ﺃﺫﻥ ﺑﻪ‪ ،‬ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳌﺴﺘﺤﺒﺎﺕ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ؛ ﳍﺬﺍ ﻗﺎﻝ‪  :‬ﺣﺪ ﺣﺪﻭﺩﺍ ﻓﻼ ﺗﻌﺘﺪﻭﻫﺎ ‪ ‬ﻳﻌﲏ‪ :‬ﻻ‬
‫ﺗﻌﺘﺪ ﻣﺎ ﺃﺫﻥ ﻟﻚ‪ ،‬ﻓﻜﻦ ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﻮﺍﺟﺐ ﻭﺍﳌﺴﺘﺤﺐ ﻭﺍﳌﺒﺎﺡ‪ ،‬ﻭﻻ ﺗﻨﺘﻘﻞ ﻣﻨﻪ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻓﺎﻷﻭﻝ‪  :‬ﻓﺮﺽ‬
‫ﻓﺮﺍﺋﺾ ﻓﻼ ﺗﻀﻴﻌﻮﻫﺎ ‪ ‬ﻳﻌﲏ‪ :‬ﺍﻣﺘﺜﻞ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﺃﺩ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻛﻦ ﰲ ﺩﺍﺋﺮﺓ ﺍﳌﺴﺘﺤﺐ ﻭﺍﳌﺒﺎﺡ‪ ،‬ﻭﻻ‬
‫ﺗﺘﻌﺪﻩ ﺇﱃ ﻏﲑﻩ‪.‬‬
‫ﰒ ﻗﺎﻝ‪  :‬ﻭﺣﺮﻡ ﺃﺷﻴﺎﺀ ﻓﻼ ﺗﻨﺘﻬﻜﻮﻫﺎ ‪ ‬ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﻌﻄﻒ ﺍﳌﻐﺎﻳﺮ؛ ﻷﻥ ﺍﻟﺘﺤﺮﱘ ﻏﲑ ﺗﻌﺪﻱ ﺍﳊﺪﻭﺩ ‪-‬‬
‫ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻟﻚ‪ ،-‬ﻣﻦ ﺑﻴﺎﻥ ﻓﻬﻢ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻬﻤﺔ‪ ،‬ﻓﻤﺎ ﺣﺮﻡ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‬
‫‪-‬ﺎﻧﺎ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺃﻥ ﺗﻨﺘﻬﻜﻪ‪ ،‬ﻭﺍﻟﺘﻌﺒﲑ ﺑﺎﻻﻧﺘﻬﺎﻙ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻳﻔﻴﺪ ﺍﻻﻋﺘﺪﺍﺀ ﻭﻋﺪﻡ ﺍﳌﺒﺎﻻﺓ ﳑﻦ‬
‫‪‬‬ ‫ﺍﻧﺘﻬﻚ ﺍﶈﺮﻣﺎﺕ‪ ،‬ﻗﺎﻝ‪  :‬ﻭﺣﺮﻡ ﺃﺷﻴﺎﺀ ﻓﻼ ﺗﻨﺘﻬﻜﻮﻫﺎ ‪ ‬ﻭﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺣﺮﻡ ﺃﺷﻴﺎﺀ‬
‫‪     ‬‬ ‫ﻳﻔﻴﺪ ﺃﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﶈﺮﻣﺔ ﻗﻠﻴﻠﺔ؛ ﻭﳍﺬﺍ ﲡﺪ ﺃﻥ ﺃﺻﻮﻝ ﺍﶈﺮﻣﺎﺕ ﰲ ﺍﻷﻃﻌﻤﺔ ﻗﻠﻴﻠﺔ‬
‫‪ …           ‬ﺇﱃ ﺁﺧﺮ ﺍﻵﻳﺔ‪ ،‬ﺃﻭ ﺍﶈﺮﻣﺎﺕ ﺑﻌﺎﻣﺔ‬
‫ﺍﻵﻳﺎﺕ ﺍﳌﻌﺮﻭﻓﺔ ﰲ‬ ‫‪               ‬‬

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‫ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻌﺸﺮ ﰲ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﺃﻭ ﳏﺮﻣﺎﺕ ﰲ ﺍﻟﻠﺒﺎﺱ‪ ،‬ﻓﻬﻲ ﳏﺪﻭﺩﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺮﺟﺎﻝ ﻭﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻠﻨﺴﺎﺀ‪ ،‬ﺃﻭ ﳏﺮﻣﺎﺕ ﰲ ﺍﻷﺷﺮﺑﺔ ﻓﻬﻲ ‪-‬ﺃﻳﻀﺎ‪ -‬ﳏﺪﻭﺩﺓ‪ ،‬ﺃﻭ ﳏﺮﻣﺎﺕ ﰲ ﺍﳌﻨﺎﺯﻝ‪ ،‬ﻓﻬﻲ ﳏﺪﻭﺩﺓ‪ ،‬ﻭﳏﺮﻣﺎﺕ ﰲ‬
‫ﺍﳌﺮﺍﻛﺐ‪ ،‬ﻓﻬﻲ ﳏﺪﻭﺩﺓ‪.‬‬
‫‪‬‬ ‫ﳍﺬﺍ ﺍﶈﺮﻣﺎﺕ ﺃﺷﻴﺎﺀ ﻗﻠﻴﻠﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻐﲑ ﺍﶈﺮﻣﺎﺕ؛ ﻷﻥ ﺩﺍﺋﺮﺓ ﺍﳌﺒﺎﺡ ‪-‬ﻭﷲ ﺍﳊﻤﺪ‪ -‬ﺃﻭﺳﻊ؛ ﳍﺬﺍ ﻗﺎﻝ‪:‬‬
‫ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻨﺘﻬﻚ‬ ‫‪‬‬ ‫ﻭﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻗﻠﻴﻠﺔ‪ ،‬ﻓﻌﺠﻴﺐ ﺃﻥ ﺗﻨﺘﻬﻚ‪ ،‬ﻓﻘﺎﻝ‪  :‬ﻓﻼ ﺗﻨﺘﻬﻜﻮﻫﺎ‬ ‫‪‬‬ ‫ﻭﺣﺮﻡ ﺃﺷﻴﺎﺀ‬
‫ﳍﺬﻩ ﺍﶈﺮﻣﺎﺕ ﺷﻲﺀ ﰲ ﻧﻔﺴﻪ ﺟﻌﻠﻪ ﻳﻨﺘﻬﻚ ﻫﺬﺍ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭﻳﻐﺮﻯ ‪‬ﺬﺍ ﺍﻟﻘﻠﻴﻞ؛ ﻭﳍﺬﺍ ﱂ ﳛﺮﻡ ﺍﻟﺸﺮﻉ ﺷﻴﺌﺎ ﻓﻴﻪ‬
‫ﻻﺑﻦ ﺁﺩﻡ ﻣﻨﻔﻌﺔ‪ ،‬ﰲ ﺣﻴﺎﺗﻪ ﺣﺎﺟﻴﺔ ﺃﻭ ﲢﺴﻴﻨﻴﺔ ﺃﻭ ﺿﺮﻭﺭﻳﺔ‪ ،‬ﺑﻞ ﻛﻞ ﺍﶈﺮﻣﺎﺕ ﳝﻜﻨﻪ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻬﺎ‪ ،‬ﻭﻻ‬
‫ﺗﺆﺛﺮ ﻋﻠﻴﻪ ﰲ ﺣﻴﺎﺗﻪ‪.‬‬
‫ﻣﻦ ﺃﺷﻴﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺣﺎﺟﺔ ﻻﺑﻦ ﺁﺩﻡ ﺇﻟﻴﻪ ﰲ ﺇﻗﺎﻣﺔ‬ ‫‪‬‬ ‫ﻓﻤﺎ ﺣﺮﻡ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﺃﻭ ﺣﺮﻣﻪ ﺭﺳﻮﻟﻪ‬
‫ﺣﻴﺎﺗﻪ‪ ،‬ﺃﻭ ﺍﻟﺘﻠﺬﺫ ﲝﻴﺎﺗﻪ‪ ،‬ﻓﺎﳌﺒﺎﺣﺎﺕ ﻭﺍﳌﺴﺘﺤﺒﺎﺕ ﳝﻜﻨﻪ ﺃﻥ ﻳﺘﻠﺬﺫ ﻓﻴﻬﺎ ﺑﺄﺷﻴﺎﺀ ﻛﺜﲑﺓ ﺗﻐﻨﻴﻪ ﻋﻦ ﺍﳊﺮﺍﻡ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﺳﻜﺖ ﻋﻦ ﺃﺷﻴﺎﺀ ﺭﲪﺔ ﻟﻜﻢ ﻏﲑ ﻧﺴﻴﺎﻥ ﻓﻼ ﺗﺒﺤﺜﻮﺍ ﻋﻨﻬﺎ ‪. ‬‬
‫"ﺳﻜﺖ ﻋﻦ ﺃﺷﻴﺎﺀ"‪ :‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﷲ ﺳﻜﺖ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺴﻜﻮﺕ ﺍﻟﺬﻱ ﻭﺻﻒ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﺑﻪ ﻟﻴﺲ ﻫﻮ‬
‫ﺍﻟﺴﻜﻮﺕ ﺍﳌﻘﺎﺑﻞ ﻟﻠﻜﻼﻡ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺗﻜﻠﻢ ﻭﺳﻜﺖ‪ ،‬ﻭﺇﳕﺎ ﻫﺬﺍ ﺳﻜﻮﺕ ﻳﻘﺎﺑﻞ ﺑﻪ ﺇﻇﻬﺎﺭ ﺍﳊﻜﻢ‪ ،‬ﻓﺎﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ ‪-‬ﺳﻜﺖ ﻋﻦ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﲟﻌﲎ ﱂ ﳛﺮﻡ‪ ،‬ﱂ ﻳﻈﻬﺮ ﻟﻨﺎ ﺃﻥ ﻫﺬﺍ ﺣﺮﺍﻡ‪ ،‬ﻓﺎﻟﺴﻜﻮﺕ ﻫﻨﺎ ﻣﻦ ﻗﺒﻴﻞ ﺍﳊﻜﻢ‪،‬‬
‫ﺳﻜﻮﺕ ﻋﻦ ﺍﳊﻜﻢ‪ ،‬ﻟﻴﺲ ﺳﻜﻮﺗﺎ ﻋﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﻐﻠﻂ ﻋﻠﻰ ﻫﺬﺍ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻳﺴﺘﺪﻝ ‪‬ﺎ ﻋﻠﻰ‬
‫ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﺴﻜﻮﺕ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ ،-‬ﻭﻫﺬﺍ ﳑﺎ ﱂ ﻳﺄﺕ ﰲ ﻧﺼﻮﺹ ﺍﻟﺴﻠﻒ ﰲ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ‬
‫ﻭﺃﻣﺜﺎﻟﻪ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﻜﻮﺕ ﺻﻔﺔ؛ ﻷﻥ ﺍﻟﺴﻜﻮﺕ ﻗﺴﻤﺎﻥ‪ :‬ﺳﻜﻮﺕ ﻋﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻮﺻﻒ ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﺑﻪ‪ ،‬ﺑﻞ ﻳﻮﺻﻒ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﺑﺄﻧﻪ ﻣﺘﻜﻠﻢ‪ ،‬ﻭﻳﺘﻜﻠﻢ ﻛﻴﻒ ﺷﺎﺀ‪ ،‬ﻭﺇﺫﺍ ﺷﺎﺀ‪ ،‬ﻣﱴ ﺷﺎﺀ‪،‬‬
‫ﻭﺃﻣﺎ ﺻﻔﺔ ﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﻬﺬﻩ ﱂ ﺗﺄﺕ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﰲ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻨﻘﻒ ﻋﻠﻰ ﻣﺎ ﻭﻗﻔﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﻳﻌﲏ‪:‬‬
‫ﻋﻠﻰ ﻣﺎ ﺃﻭﻗﻔﻨﺎ ﺍﻟﺸﺎﺭﻉ ﻋﻠﻴﻪ‪ ،‬ﻓﻼ ﻧﺘﻌﺪﻯ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻦ ﺍﻟﺴﻜﻮﺕ‪ ،‬ﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺇﻇﻬﺎﺭ ﺍﳊﻜﻢ‪ ،‬ﺃﻭ ﻋﻦ ﺇﻇﻬﺎﺭ ﺍﳋﱪ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻓﻠﻮ‬
‫ﻓﺮﺽ ‪-‬ﻣﺜﻼ‪ -‬ﺃﻥ ﺃﻧﺎ ﺃﻣﺎﻣﻜﻢ ﺍﻵﻥ‪ ،‬ﻭﺃﺗﻜﻠﻢ ﺑﺎﺳﺘﺮﺳﺎﻝ‪ ،‬ﺳﻜﺖ ﻋﻦ ﺃﺷﻴﺎﺀ‪ ،‬ﻭﺃﻧﺎ ﻣﺴﺘﺮﺳﻞ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﲟﻌﲎ‬

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‫ﺃﱐ ﱂ ﺃﻇﻬﺮ ﻟﻜﻢ ﺃﺷﻴﺎﺀ ﺃﻋﻠﻤﻬﺎ‪ ،‬ﺗﺘﻌﻠﻖ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻧﺸﺮﺣﻬﺎ‪ ،‬ﻭﺳﻜﻮﰐ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺸﺮﺡ ﻋﻦ ﺃﺷﻴﺎﺀ ﱂ‬
‫ﺃﻇﻬﺮﻫﺎ ﻟﻜﻢ‪ ،‬ﺃﻭﺻﻒ ﻓﻴﻪ ﺑﺎﻟﺴﻜﻮﺕ؟‬
‫ﻓﺘﻘﻮﻝ ‪-‬ﻣﺜﻼ‪ :-‬ﻓﻼﻥ ﺳﻜﺖ ﰲ ﺷﺮﺣﻪ ﻋﻦ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ‪ ،‬ﱂ ﻳﺒﺪﻫﺎ ﻷﺟﻞ ﺃﻥ ﺍﳌﻘﺎﻡ ﻻ ﻳﺘﺴﻊ ﳍﺎ‪ ،‬ﻣﻊ‬
‫ﺃﱐ ﻣﺘﻮﺍﺻﻞ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﺈﺫﺍﹰ ﻻ ﻳﺪﻝ ﺍﻟﺴﻜﻮﺕ‪ ،‬ﻳﻌﲏ‪ :‬ﰲ ﻫﺬﺍ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺇﻇﻬﺎﺭ ﺍﳊﻜﻢ ﻋﻦ‬
‫ﺍﻟﺴﻜﻮﺕ ﺍﻟﺬﻱ ﻫﻮ ﺻﻔﺔ‪ ،‬ﻭﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻟﻪ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ‪ ،‬ﻓﻨﺼﻔﻪ ﲟﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﻭﺻﻔﻪ ﺑﻪ‬
‫ﺭﺳﻮﻟﻪ ‪. ‬‬
‫ﻻ ﻧﺘﺠﺎﻭﺯ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻓﻨﺼﻔﻪ ﺑﺎﻟﻜﻼﻡ‪ ،‬ﻭﻻ ﻧﺼﻔﻪ ﺑﺎﻟﺴﻜﻮﺕ ﺍﻟﺬﻱ ﻫﻮ ﻳﻘﺎﺑﻞ ﺑﻪ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺇﳕﺎ‬
‫ﳚﻮﺯ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﺇﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﺳﻜﺖ ﻋﻦ ﺃﺷﻴﺎﺀ‪ ،‬ﲟﻌﲎ ﱂ ﻳﻈﻬﺮ ﻟﻨﺎ ﺣﻜﻤﻬﺎ‪ ،‬ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﻌﻘﺪﻱ‪ ،‬ﻓﻨﺮﺟﻊ ﺇﱃ ﻗﻮﻟﻪ‪  :‬ﺳﻜﺖ ﻋﻦ ﺃﺷﻴﺎﺀ ‪ ‬ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻗﻠﻴﻠﺔ‪.‬‬
‫ﺍﻟﺴﻜﻮﺕ ﺑﻌﺪﻡ ﺇﻇﻬﺎﺭ ﺑﻌﺾ ﺃﺣﻜﺎﻡ ﺍﻟﻘﻀﺎﻳﺎ‪ ،‬ﺭﲪﺔ ﻻ‬ ‫‪‬‬ ‫ﺭﲪﺔ ﺑﻜﻢ‪ ،‬ﺃﻭ ﺭﲪﺔ ﻟﻜﻢ ﻏﲑ ﻧﺴﻴﺎﻥ‬ ‫‪‬‬

‫‪        ‬‬ ‫ﻧﺴﻴﺎﻥ‪ ،‬ﻭﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻟﻴﺲ ﺑﻨﺴﻲ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺳﺒﺤﺎﻧﻪ‪:-‬‬
‫ﻓﺎﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻟﻴﺲ ﺑﺬﻱ ﻧﺴﻴﺎﻥ‪ ،‬ﺑﻞ ﻫﻮ ﺍﳊﻔﻴﻆ ﺍﻟﻌﻠﻴﻢ‬ ‫‪        ‬‬

‫ﺍﻟﻜﺎﻣﻞ ﰲ ﺻﻔﺎﺗﻪ ﻭﺃﲰﺎﺋﻪ‪ ،‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺟﻞ ﻭﺗﻘﺪﺱ ﺭﺑﻨﺎ‪.‬‬

‫ﻓﺈﺫﺍ ﻫﻨﺎﻙ ﺃﺷﻴﺎﺀ ﱂ ﻳﺒﲔ ﻟﻨﺎ ﺣﻜﻤﻬﺎ‪ ،‬ﻓﺎﻟﺴﻜﻮﺕ ﻋﻨﻬﺎ ﺭﲪﺔ ﻏﲑ ﻧﺴﻴﺎﻥ‪ ،‬ﺃﻣﺮﻧﺎ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ‪ -‬ﺃﻻ ﻧﺒﺤﺚ ﻋﻨﻬﺎ ﻓﻘﺎﻝ‪  :‬ﻓﻼ ﺗﺒﺤﺜﻮﺍ ﻋﻨﻬﺎ ‪. ‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ‪ ،‬ﻓﺎﻷﺷﻴﺎﺀ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻬﺎ ﺃﻧﻮﺍﻉ‪:‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ‪ :‬ﻣﺎ ﱂ ﻳﺄﺕ ﺍﻟﺘﻨﺼﻴﺺ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻟﻜﻨﻬﺎ ﺩﺍﺧﻠﺔ ﰲ ﻋﻤﻮﻡ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺩﺍﺧﻠﺔ ﰲ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﺩﺍﺧﻠﺔ ﰲ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﺩﺍﺧﻠﺔ ﰲ ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ‪ ،‬ﺃﻭ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﺃﻭ ﰲ‬
‫ﺍﳌﻨﻄﻮﻕ‪ ،‬ﺃﻭ ﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﳑﺎ ﻫﻮ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻨﻮﻉ‪ ،‬ﳑﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﻨﺼﻮﺹ ﺑﻨﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺪﻻﻻﺕ ﺍﳌﻌﺮﻭﻓﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻫﺬﺍ ﻻ ﻳﻘﺎﻝ‬
‫ﻋﻨﻪ‪ :‬ﺇﻧﻪ ﻣﺴﻜﻮﺕ ﻋﻨﻪ؛ ﻷﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺟﺎﺀﺕ ﺑﺒﻴﺎﻥ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺃﺩﻟﺘﻬﺎ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺑﺄﻧﻮﺍﻉ ﺍﻟﺪﻻﻻﺕ‪،‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻓﻬﺬﺍ ﺍﻟﻨﻮﻉ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺴﻜﻮﺕ ﻋﻨﻪ؛ ﻭﳍﺬﺍ ﺍﻟﻌﻠﻤﺎﺀ ﺃﺩﺧﻠﻮﺍ ﺃﺷﻴﺎﺀ ﺣﺪﺛﺖ ﰲ ﻋﻤﻮﻣﺎﺕ‬
‫ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻓﻔﻬﻤﻮﺍ ﻣﻨﻬﺎ ﺍﳊﻜﻢ‪ ،‬ﺃﻭ ﰲ ﺍﻹﻃﻼﻕ‪ ،‬ﺃﻭ ﰲ ﺍﳌﻔﻬﻮﻡ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺴﺮﺩ ﺍﻷﻣﺜﻠﺔ‪،‬‬
‫ﻓﻬﻲ ﻛﺜﲑﺓ ﻳﻀﻴﻖ ﺍﳌﻘﺎﻡ ﻋﻨﻬﺎ ﺗﺮﺍﺟﻌﻮ‪‬ﺎ ﰲ ﺍﳌﻄﻮﻻﺕ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺃﺷﻴﺎﺀ ﻣﺴﻜﻮﺕ ﻋﻨﻬﺎ‪ ،‬ﻟﻜﻦ ﺩﺍﺧﻠﺔ ﺿﻤﻦ ﺍﻷﻗﻴﺴﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﺱ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ‬
‫ﻋﻠﻰ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺫﻫﺐ ﲨﻬﻮﺭ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﻠﺔ ﻭﺍﺿﺤﺔ‪،‬‬
‫ﺍﺟﺘﻤﻌﺖ ﻓﻴﻬﺎ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﻭﻣﻨﺼﻮﺻﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻘﻴﺎﺱ ﺻﺤﻴﺤﺎ‪ ،‬ﻓﺈﻥ ﺍﳌﺴﺄﻟﺔ ﻻ ﺗﻌﺪ ﻣﺴﻜﻮﺗﺎ ﻋﻨﻬﺎ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﺴﺄﻟﺔ ﻣﺴﻜﻮﺗﺎ ﻋﻨﻬﺎ‪ ،‬ﲟﻌﲎ ﺃﻧﻪ ﻻ ﻳﻈﻬﺮ ﺇﺩﺧﺎﳍﺎ ﺿﻤﻦ ﺩﻟﻴﻞ‪ ،‬ﻓﻜﺎﻧﺖ ﰲ‬
‫ﻋﻬﺪﻩ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﺬﺍ ﻧﻮﻉ‪ ،‬ﻭﱂ ﻳﻨﺺ ﻋﻠﻰ ﺣﻜﻤﻬﺎ‪ ،‬ﻭﱂ ﺗﺪﺧﻞ ﺿﻤﻦ ﺩﻟﻴﻞ ﻋﺎﻡ‪ ،‬ﻓﺴﻜﺖ‬
‫ﻋﻨﻬﺎ‪ ،‬ﻓﻬﺬﺍ ﻳﺪﻝ ﺃ‪‬ﺎ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ؛ ﻷﻥ ﺍﻹﳚﺎﺏ ﺃﻭ ﺍﻟﺘﺤﺮﱘ ﻧﻘﻞ ﻋﻦ ﺍﻷﺻﻞ‪ ،‬ﻓﺎﻷﺻﻞ ﺃﻥ ﻻ ﺗﻜﻠﻴﻒ‪ ،‬ﰒ‬
‫ﺟﺎﺀ ﺍﻟﺘﻜﻠﻴﻒ ﺑﻨﻘﻞ ﺃﺷﻴﺎﺀ ﻋﻦ ﺍﻷﺻﻞ‪ ،‬ﻓﻼ ﺑﺪ ﻟﻠﻮﺟﻮﺏ ﻣﻦ ﺩﻟﻴﻞ‪ ،‬ﻭﻻ ﺑﺪ ﻟﻠﺘﺤﺮﱘ ﻣﻦ ﺩﻟﻴﻞ‪ ،‬ﻓﻤﺎ ﺳﻜﺖ‬
‫ﻋﻨﻪ‪ ،‬ﻓﻼ ﻧﻌﻠﻢ ﻟﻪ ﺩﻟﻴﻼ ﻣﻦ ﺍﻟﻨﺺ‪ ،‬ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﰲ ﺍﻟﻌﻤﻮﻣﺎﺕ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻗﻴﺎﺱ‪ ،‬ﻓﻬﺬﺍ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﺑﻮﺍﺟﺐ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺍﻟﺒﺤﺚ ﻋﻨﻪ‪ ،‬ﻭﳍﺬﺍ ﺃﻧﻜﺮ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ -‬ﻋﻠﻰ ﻣﻦ‬
‫ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﻣﺴﻜﻮﺕ ﻋﻨﻬﺎ‪ ،‬ﻭﺗﻮﺟﻪ‬ ‫‪‬‬ ‫ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﰲ ﻛﻞ ﻋﺎﻡ ؟‬ ‫‪‬‬ ‫ﺳﺄﻟﻪ ﻋﻦ ﺍﳊﺞ ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪:‬‬
‫ﺍﳋﻄﺎﺏ ﻟﻠﺮﺟﻞ ﺑﺄﻻ ﻳﺒﺤﺚ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻓﺴﻜﺖ ﻋﻦ ﻭﺟﻮﺏ ﺍﳊﺞ‪ ،‬ﻫﻞ ﻳﺘﻜﺮﺭ ﺃﻡ ﻻ ﻳﺘﻜﺮﺭ؟ ﻭﺍﻷﺻﻞ ﺃﻧﻪ‬
‫ﳛﺼﻞ ﺍﻻﻣﺘﺜﺎﻝ ﺑﻔﻌﻠﻪ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫‪ ‬ﻟﻮ ﻗﻠﺖ‪ :‬ﻧﻌﻢ؛ ﻟﻮﺟﺒﺖ‪ .‬ﺯﺭﻭﱐ ﻣﺎ ﺗﺮﻛﺘﻜﻢ ‪ ‬ﻳﻌﲏ‪ :‬ﺇﺫﺍ ﺗﺮﻛﺖ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻓﺎﺳﻜﺘﻮﺍ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻗﺪ ﺛﺒﺖ‬
‫ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺃﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ‪  :‬ﺇﻥ ﺃﺷﺪ ﺍﳌﺴﻠﻤﲔ ‪-‬ﰲ ﺍﳌﺴﻠﻤﲔ‪ -‬ﺟﺮﻣﺎ ﺭﺟﻞ ﺳﺄﻝ‬
‫ﻋﻦ ﺷﻲﺀ‪ ،‬ﻓﺤﺮﻡ ﻷﺟﻞ ﻣﺴﺄﻟﺘﻪ ‪. ‬‬
‫‪           ‬‬ ‫ﻗﺪ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ ‪:-‬‬
‫‪             ‬ﻓﺈﺫﺍ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﳑﺎ ﺳﻜﺖ ﻋﻨﻪ‪ ،‬ﻓﻼ‬
‫ﻳﺴﻮﻍ ﻟﻨﺎ ﺃﻥ ﻧﺒﺤﺚ‪ ،‬ﻭﻧﺘﻜﻠﻒ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﺗﻠﺤﻆ ‪-‬ﺃﺣﻴﺎﻧﺎ‪ -‬ﻣﻦ ﺑﻌﺾ ﺍﻷﺩﻟﺔ ﺍﻟﱵ ﻳﻘﻴﻤﻬﺎ ﺑﻌﺾ ﺃﻫﻞ‬

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‫ﺍﻟﻌﻠﻢ ﺃﻥ ﻓﻴﻬﺎ ﺗﻜﻠﻔﺎ ﻟﻼﺳﺘﺪﻻﻝ ﳊﻜﻢ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺪﻟﻴﻞ ﻻ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺑﻮﺿﻮﺡ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﺒﻘﻰ ﻋﻠﻲ‬
‫ﺍﻷﺻﻞ‪.‬‬
‫ﻭﺳﻜﺖ ﻋﻦ ﺃﺷﻴﺎﺀ ﺭﲪﺔ ﺑﻜﻢ ﻏﲑ ﻧﺴﻴﺎﻥ‪ ،‬ﻓﻼ ﺗﺒﺤﺜﻮﺍ ﻋﻨﻬﺎ ‪ ‬ﻭﻫﺬﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬‬ ‫‪‬‬

‫ﺑﻌﺒﺎﺩﻩ‪.‬‬
‫ﺃﺳﺄﻝ ﺍﷲ ﺍﻟﻜﺮﱘ ﺑﺄﲰﺎﺋﻪ ﺍﳊﺴﲎ ﻭﺻﻔﺎﺗﻪ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﺃﻥ ﻳﻠﻬﻤﲏ ﻭﺇﻳﺎﻛﻢ ﺍﻟﺮﺷﺪ ﻭﺍﻟﺴﺪﺍﺩ‪ ،‬ﻭﺃﻥ ﻳﻌﻠﻤﻨﺎ ﻣﺎ‬
‫ﻳﻨﻔﻌﻨﺎ‪ ،‬ﻭﺃﻥ ﻳﺜﺒﺖ ﺍﻟﻌﻠﻢ ﰲ ﻗﻠﻮﺑﻨﺎ‪ ،‬ﻭﻳﺮﺯﻗﻨﺎ ﺯﻛﺎﺗﻪ ﻭﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﺗﻌﻠﻴﻤﻪ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ ﰲ ﺫﻟﻚ ﻛﻠﻪ‪.‬‬
‫ﺑﻘﻲ ﻋﻨﺪﻧﺎ ﺍﺛﻨﺎ ﻋﺸﺮ ﺣﺪﻳﺜﺎ‪ ،‬ﻭﺑﻘﻲ ﻋﻨﺪﻧﺎ ﺟﻠﺴﺘﺎﻥ ﻏﺪﺍ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ‪ ،‬ﻭﻳﻮﻡ ﺍﳋﻤﻴﺲ ﻋﺼﺮﺍ ﻧﻜﻤﻞ ‪-‬ﺇﻥ‬
‫ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﺍﻟﺒﻘﻴﺔ؛ ﻷﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﻗﻴﺔ ﻗﺼﲑﺓ‪ ،‬ﻭﻟﻴﺴﺖ ﺑﻄﻮﻳﻠﺔ‪ ،‬ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﻴﻮﻡ ﻭﻣﺎ ﻗﺒﻞ ﻛﺎﻧﺖ‬
‫ﻃﻮﻳﻠﺔ ﰲ ﺃﻟﻔﺎﻇﻬﺎ‪ ،‬ﻭﺇﱃ ﻟﻘﺎﺀ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﻭﺃﺛﺎﺑﻜﻢ ﺍﷲ‪.‬‬
‫ﻧﻌﻢ ‪...‬‬
‫‪ ‬ﺍﳊﻤﺪ ﷲ ﺣﻖ ﺍﳊﻤﺪ ﻭﺃﻭﻓﺎﻩ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﻭﻣﺼﻄﻔﺎﻩ‪ ،‬ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﺍ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﻬﺬﻩ ﺻﻠﺔ ﻟﻠﺸﺮﺡ‪ ،‬ﻭﻭﻗﻔﻨﺎ ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻟﺜﻼﺛﲔ ﻣﻦ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‪.‬‬
‫ﺍﻗﺮﺃ ‪...‬‬

‫ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻟﺜﻼﺛﻮﻥ‬

‫ﺍﺯﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﳛﺒﻚ ﺍﷲ‬
‫‪ ‬ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‬
‫ﺃﲨﻌﲔ‪ .‬ﻗﺎﻝ ﺍﳌﺆﻟﻒ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :-‬ﻭﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ﺍﻟﺴﺎﻋﺪﻱ ‪-‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ‪ -‬ﻗﺎﻝ‪  :‬ﺟﺎﺀ‬
‫ﺭﺟﻞ ﺇﱃ ﺍﻟﻨﱯ ‪ ‬ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺩﻟﲏ ﻋﻠﻰ ﻋﻤﻞ ﺇﺫﺍ ﻋﻤﻠﺘﻪ‪ ،‬ﺃﺣﺒﲏ ﺍﷲ‪ ،‬ﻭﺃﺣﺒﲏ ﺍﻟﻨﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﺯﻫﺪ‬

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‫ﰲ ﺍﻟﺪﻧﻴﺎ ﳛﺒﻚ ﺍﷲ‪ ،‬ﻭﺍﺯﻫﺪ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﳛﺒﻚ ﺍﻟﻨﺎﺱ ‪ ‬ﺣﺪﻳﺚ ﺣﺴﻦ‪ ،‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻭﻏﲑﻩ ﺑﺄﺳﺎﻧﻴﺪ‬
‫ﺣﺴﻨﺔ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺫﻛﺮ ﺍﻟﺰﻫﺪ‪ ،‬ﺍﻟﺰﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﺰﻫﺪ ﻓﻴﻤﺎ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺃﺻﻞ ﰲ‬
‫ﺑﻴﺎﻥ ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﳌﺮﺀ ﳏﺒﻮﺑﺎ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻭﻋﻨﺪ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﻫﻮ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻮﺻﺎﻳﺎ؛ ﻷﻥ ﺍﻟﻨﱯ ‪ ‬ﺃﺟﺎﺏ ﻋﻦ ﺳﺆﺍﻝ ﻣﻀﻤﻮﻧﻪ ﻃﻠﺐ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻗﺎﻝ ﺳﻬﻞ‬
‫ﺑﻦ ﺳﻌﺪ ‪-‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ‪  :-‬ﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﺍﻟﻨﱯ ‪ ‬ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺩﻟﲏ ﻋﻠﻰ ﻋﻤﻞ ﺇﺫﺍ ﻋﻤﻠﺘﻪ ﺃﺣﺒﲏ‬
‫ﺍﷲ‪ ،‬ﻭﺃﺣﺒﲏ ﺍﻟﻨﺎﺱ ‪ ‬ﻭﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻳﺪﻝ ﻋﻠﻰ ﻋﻠﻮ ﺍﳍﻤﺔ؛ ﻷﻥ ﳏﺒﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻏﺎﻳﺔ ﺍﳌﻄﺎﻟﺐ ﻭﳏﺒﺔ‬
‫ﺍﻟﻨﺎﺱ ﻟﻠﻤﺮﺀ‪ ،‬ﺃﻭ ﻟﻠﻌﺒﺪ ﻣﻌﻨﺎﻫﺎ ﺃﺩﺍﺀ ﺣﻘﻮﻗﻬﻢ‪ ،‬ﻭﺍﻟﺪﻳﻦ ﻗﺎﺋﻢ ﻋﻠﻰ ﺃﺩﺍﺀ ﺣﻘﻮﻕ ﺍﷲ ﻭﺃﺩﺍﺀ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﻤﻦ‬
‫ﺃﺩﻯ ﺣﻖ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﺃﺣﺒﻪ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺃﺩﻯ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﻭﻋﺎﻣﻠﻬﻢ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﻳﺜﻮﺏ‬
‫ﲟﺤﺒﺔ ﺍﻟﻨﺎﺱ ﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﳚﻤﻊ ﺑﲔ ﺍﻟﻄﺮﻓﲔ ﻫﻮ ﺍﻟﺼﺎﱀ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ؛ ﻷﻥ ﺍﻟﺼﺎﱀ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﲝﻖ‬
‫ﺍﷲ ﻭﺣﻖ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﻟﺼﻼﺡ ﻫﻮ ﺍﻟﻘﻴﺎﻡ ﲝﻘﻮﻕ ﺍﷲ ﻭﺣﻘﻮﻕ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﺩﻟﲏ ﻋﻠﻰ ﻋﻤﻞ ﺇﺫﺍ ﻋﻤﻠﺘﻪ‬ ‫‪‬‬ ‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﻣﺎ ﳛﺼﻞ ﺑﻪ ﳏﺒﺔ ﺍﻟﺮﺏ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻟﻠﻌﺒﺪ ﻓﻘﺎﻝ‪:‬‬
‫ﻭﻫﺬﺍ ﻓﻴﻪ ﺗﻨﺒﻴﻪ ﺇﱃ ﺃﺻﻞ‪ ،‬ﻭﻫﻮ ﺃﻥ ﳘﺔ ﺍﳌﺮﺀ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻣﺼﺮﻭﻓﺔ ﳌﺎ ﺑﻪ ﳛﺐ ﺍﷲ ﺍﻟﻌﺒﺪ‪،‬‬ ‫‪‬‬ ‫ﺃﺣﺒﲏ ﺍﷲ‬
‫ﻭﻟﻴﺲ ﺃﻥ ﺗﻜﻮﻥ ﻣﺼﺮﻭﻓﻪ ﶈﺒﺘﻪ ﻫﻮ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ ،-‬ﻓﺎﻟﻌﺒﺎﺩ ﻛﺜﲑﻭﻥ ﻣﻨﻬﻢ ﻣﻦ ﳛﺒﻮﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪،-‬‬
‫ﺑﻞ ﻛﻞ ﻣﺘﺪﻳﻦ ﺑﺎﻟﺒﺎﻃﻞ ﺃﻭ ﺑﺎﳊﻖ‪ ،‬ﻓﺈﻧﻪ ﻣﺎ ﺗﺪﻳﻦ ﺇﻻ ﶈﺒﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ ،-‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﳝﻴﺰ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺬﻱ ﳝﻴﺰ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻫﻮ ﻣﻦ ﺍﻟﺬﻱ ﳛﺒﻪ ﺍﷲ‪- ،‬ﺟﻞ ﻭﻋﻼ ‪.-‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ‪-‬ﺭﲪﻬﻢ ﺍﷲ‪ :-‬ﻟﻴﺲ ﺍﻟﺸﺄﻥ ﺃﻥ ﲢ‪‬ﺐ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺸﺄﻥ ﻛﻞ ﺍﻟﺸﺄﻥ ﺃﻥ ﺗ‪‬ﺤ‪‬ﺐ‪،‬‬
‫ﻳﺮﻳﺪ ﺃﻥ ﳏﺒﺔ ﺍﻟﻌﺒﺪ ﻟﺮﺑﻪ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻫﺬﻩ ﲢﺼﻞ ﺇﻣﺎ ﲟﻮﺍﻓﻘﺔ ﻣﺮﺍﺩ ﺍﷲ‪ ،‬ﺃﻭ ﲟﺨﺎﻟﻔﺔ ﻣﺮﺍﺩ ﺍﷲ‪ ،‬ﻓﺎﻟﻨﺼﺎﺭﻯ‬
‫ﳛﺒﻮﻥ ﺍﷲ‪ ،‬ﻭﻋﺒﺎﺩ ﺍﻟﻴﻬﻮﺩ ﳛﺒﻮﻥ ﺍﷲ‪ ،‬ﻭﻋﺒﺎﺩ ﺍﳌﻠﻞ ﳛﺒﻮﻥ ﺍﷲ‪ ،‬ﻭﻋﺒﺎﺩ ﺟﻬﻠﺔ ﺍﳌﺴﻠﻤﲔ ﳛﺒﻮﻥ ﺍﷲ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ‬
‫ﻫﺆﻻﺀ ﲟﺤﺒﻮﺑﲔ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻣﺎ ﳛﺒﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻭﻳﺮﺿﺎﻩ ﻣﻦ ﺍﻷﻗﻮﺍﻝ‬
‫ﻭﺍﻷﻋﻤﺎﻝ‪.‬‬

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‫ﺇﺫﺍﹰ ﻓﺤﺼﻞ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﺴﻌﻲ ﰲ ﳏﺒﺔ ﺍﷲ ﻟﻠﻌﺒﺪ ﻫﺬﺍ ﻫﻮ ﺍﳌﻄﻠﺐ‪ ،‬ﻭﻫﺬﺍ ﺇﳕﺎ ﺑﺎﻟﺮﻏﺐ ﰲ ﺍﻟﻌﻠﻢ ﻭﻣﻌﺮﻓﺔ‬
‫ﻣﺎ ﳛﺒﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻭﻳﺮﺿﺎﻩ‪ ،‬ﻓﺈﺫﺍ ﻋﺮﻓﺖ ﻛﻴﻒ ﳛﺐ ﺍﷲ ﺍﻟﻌﺒﺪ‪ ،‬ﺃﻭ ﺇﺫﺍ ﻋﺮﻓﺖ ﲟﺎ ﳛﺐ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ ‪-‬ﺍﻟﻌﺒﺪ‪ ،‬ﺣﺼﻞ ﻟﻚ ﺍﻟﺴﻌﻲ ﰲ ﳏﺒﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪.-‬‬
‫‪             ‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ‪-‬ﺗﻌﺎﱃ‪:-‬‬
‫ﻓﺼﺮﻓﻬﻢ ﻋﻦ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﱪﻫﺎﻥ‪ ،‬ﻗﺎﻝ ﻫﻨﺎ‪  :‬ﺩﻟﲏ ﻋﻠﻰ ﻋﻤﻞ ﺇﺫﺍ ﻋﻤﻠﺘﻪ ﺃﺣﺒﲏ ﺍﷲ ‪ ‬ﻭﰲ ﻗﻮﻟﻪ‪  :‬ﺩﻟﲏ‬
‫ﻋﻠﻰ ﻋﻤﻞ ‪ ‬ﻣﺎ ﻳﺸﻌﺮ ﺃﻥ ﺍﻟﺼﺤﺎﰊ ﻓﻘﻪ ﺃﻥ ﳏﺒﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻟﻠﻌﺒﺪ ﺗﻜﻮﻥ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻭﻫﺬﺍ ﺧﻼﻑ ﻣﺎ‬
‫ﻳﺪﻋﻴﻪ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻳﻜﺘﻔﻲ ﲟﺎ ﻳﻘﻮﻡ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﻋﻤﺎﻝ ﳐﺎﻟﻔﺔ ﻟﺬﻟﻚ ‪ ،‬ﺑﻞ ﺇﳕﺎ ﳛﺼﻞ ﺣﺐ ﺍﷲ‬
‫‪   ‬‬ ‫‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻟﻠﻌﺒﺪ ﺑﻌﻤﻞ ﻗﻠﱯ ﻭﻋﻤﻞ ﺑﺪﱐ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ ‪:-‬‬
‫‪…‬‬ ‫‪            ‬‬

‫ﺍﻵﻳﺔ‪.‬‬
‫‪‬‬ ‫ﻓﻘﺎﻝ‪  :‬ﺍﺯﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﳛﺒﻚ ﺍﷲ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪  :‬ﺩﻟﲏ ﻋﻠﻰ ﻋﻤﻞ ﺇﺫﺍ ﻋﻤﻠﺘﻪ ﺃﺣﺒﲏ ﺍﷲ ﻭﺃﺣﺒﲏ ﺍﻟﻨﺎﺱ‬
‫ﳛﺐ ﻫﺬﻩ ﳎﺰﻭﻣﺔ‪ ،‬ﻭﻟﻜﻦ ﻷﺟﻞ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ﺻﺎﺭﺕ ﻣﻔﺘﻮﺣﺔ‪ ،‬ﻭﻻ ﺗﻘﺮﺅﻫﺎ ﺑﺎﻟﻀﻢ ؛ ﻷﻥ ﺍﳌﻌﲎ ﻳﺘﻐﲑ‪،‬‬
‫ﻛﻤﺎ ﺗﻘﻮﻝ ﱂ ﳛﺐ ﻓﻼﻥ ﻛﺬﺍ؛ ﻷ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﺮﻑ ﻣﺸﺪﺩﺍ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻴﻪ ﺟﺎﺯﻡ ﻳﺼﺒﺢ ﻣﻔﺘﻮﺣﺎ؛‬
‫ﻷﺟﻞ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ‪ ،‬ﻭﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﳛﺒﻚ ﳎﺰﻭﻡ ﺟﻮﺍﺏ ﺍﻟﻄﻠﺐ‪ ،‬ﺃﻭ ﺟﻮﺍﺏ ﺍﻷﻣﺮ‪ ،‬ﻗﺎﻝ‪:‬‬
‫‪ ‬ﺍﺯﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﳛﺒﻚ ﺍﷲ‪ ،‬ﻭﺍﺯﻫﺪ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﳛﺒﻚ ﺍﻟﻨﺎﺱ ‪ ‬ﺍﻟﻮﺻﻴﺔ ﲨﻌﺖ ﺍﻟﺰﻫﺪ‪.‬‬
‫ﻭﺍﻟﺰﻫﺪ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻫﻮ ﺍﻷﻣﺮ ﺍﻟﻘﻠﻴﻞ ﺍﻟﺬﻱ ﻻ ﻳﺆﺑﻪ ﻟﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺯﻫﺪ ﰲ ﺍﻟﺸﻲﺀ ﻳﻌﲏ‪ :‬ﺇﺫﺍ ﺟﻌﻠﻪ ﺷﻴﺌﺎ ﻗﻠﻴﻼ‬
‫ﻻ ﻳﺆﺑﻪ ﻟﻪ‪ ،‬ﻭﺳﻌﺮ ﺯﻫﻴﺪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻗﻠﻴﻼ ﻟﻴﺲ ﻣﺜﻠﻪ ﳑﺎ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺎﻟﺰﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺪﻧﻴﺎ‬
‫ﰲ ﺍﻟﻘﻠﺐ ﻏﲑ ﻣﺮﻓﻮﻉ ‪‬ﺎ ﺍﻟﺮﺃﺱ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻻ ﺗﻜﻮﻥ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﺧﺘﻠﻔﺖ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺜﲑﺍ ﰲ‬
‫ﺗﻔﺴﲑ ﺍﻟﺰﻫﺪ‪ ،‬ﻓﻔﺴﺮﻩ ﻃﺎﺋﻔﺔ ﺑﺄﻥ ﺍﻟﺰﻫﺪ ﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﻓﻴﻤﺎ ﰲ ﻳﺪﻱ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻭﺑﻌﻄﺎﺀ ﺍﷲ ﺃﻭﺛﻖ ﳑﺎ‬
‫ﰲ ﻳﺪﻙ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻳﺼﺢ ﺍﻟﻴﻘﲔ ﺑﺄﻥ ﻣﺎ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﺃﻭ ﺛﻖ ﳑﺎ ﰲ ﻳﺪﻳﻚ‪ ،‬ﻭﻫﺬﺍ ﺗﻔﺴﲑ ﺭﻭﻱ ﻋﻦ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻟﻜﻦ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻋﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻫﻮ ﻋﻦ ﺃﰊ‬ ‫‪‬‬ ‫ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺭﻭﻱ ﻣﺮﻓﻮﻋﺎ ‪-‬ﺃﻳﻀﺎ‪ -‬ﺇﱃ ﺍﻟﻨﱯ‬
‫ﺻﺒﻴﺢ ﺍﳋﻮﻻﱐ ﻗﺎﻝ ﻓﻴﻪ‪:‬‬
‫"ﺇﻥ ﺍﻟﺰﻫﺪ ﺃﻥ ﺗﻜﻮﻥ ﻓﻴﻤﺎ ﰲ ﻳﺪﻱ ﺍﷲ ﺃﻭﺛﻖ ﳑﺎ ﰲ ﻳﺪﻙ"‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﻣﺎ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﳑﺎ ﻭﻋﺪ ﺑﻪ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻣﺎ ﻋﻨﺪﻩ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﺗﻜﻮﻥ ﺍﻟﺜﻘﺔ ﺑﻪ ﺃﻋﻈﻢ ﳑﺎ ﲤﺎﺭﺳﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﺸﺄ ﻋﻦ‬
‫ﻗﻠﺐ ﻋﻈﻢ ﻳﻘﻴﻨﻪ ﺑﺮﺑﻪ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻭﻋﻈﻢ ﻳﻘﻴﻨﻪ ﻭﺗﺼﺪﻳﻘﻪ ﺑﻮﻋﺪﻩ ﻭﻭﻋﻴﺪﻩ‪ ،‬ﻭﻋﻈﻢ ﺗﻮﻛﻠﻪ ﻋﻠﻰ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ ‪-‬ﻭﻫﺬﺍ ﺣﻘﻴﻘﻪ ﺍﻟﺰﻫﺪ‪ ،‬ﻭﺃﻳﻀﺎ ﻓﺴﺮ ﺍﻟﺰﻫﺪ ﺑﺄﻧﻪ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﳊﻼﻝ‪ ،‬ﻭﻫﺬﺍ ﻃﺮﻳﻘﺔ‬
‫ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﻞ ﻣﻘﺘﺼﺪ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ﺯﺍﻫﺪ‪.‬‬
‫ﻳﻌﲏ‪ :‬ﻛﻞ ﻣﻦ ﺍﺑﺘﻌﺪ ﻋﻦ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺃﻗﺒﻞ ﻋﻠﻰ ﺍﳊﻼﻝ‪ ،‬ﻓﺎﻗﺘﺼﺮ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﺯﺍﻫﺪ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪﻫﻢ ﺯﻫﺪ ﰲ‬
‫ﺍﶈﺮﻡ‪ ،‬ﻓﻴﺼﺢ ﺍﻟﻮﺻﻒ ﺑﺄﻧﻪ ﺯﺍﻫﺪ ﺇﺫﺍ ﺯﻫﺪ ﰲ ﺍﶈﺮﻡ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺰﻫﺪ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﺍﻟﺰﻫﺪ ﰲ ﻧﺼﻮﺹ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻓﺴﺮ ﺍﻟﺰﻫﺪ ﺑﻌﺎﻣﺔ ﺑﺄﻥ ﺍﻟﺰﻫﺪ ﺗﺮﻙ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻵﺧﺮﺓ‪ ،‬ﺗﺮﻙ ﺍﻟﺪﻧﻴﺎ ﺑﻔﻀﻮﻝ‬
‫ﻣﺒﺎﺣﺎ‪‬ﺎ‪ ،‬ﻭﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻵﺧﺮﺓ ﻭﺍﻟﺘﻌﺒﺪ‪.‬‬
‫ﻓﺎﻟﺰﺍﻫﺪ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﺗﺮﻙ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻫﺬﺍ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻣﻦ ﺍﻟﺘﻌﺎﺭﻳﻒ ﺍﳌﻌﺮﻭﻓﺔ‪ ،‬ﻟﻜﻨﻪ ﻟﻴﺲ‬
‫ﺑﺼﺤﻴﺢ؛ ﻷﻥ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﻫﻢ ﺳﺎﺩﺓ ﺍﻟﺰﻫﺎﺩ‪ ،‬ﻭﱂ ﻳﺘﺮﻛﻮﺍ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻠﻢ ﻳﺴﺘﻌﻤﻠﻮﺍ‬
‫ﺍﳌﺒﺎﺣﺎﺕ‪ ،‬ﺑﻞ ﻋﻤﻠﻮﺍ ﲟﺎ ﳛﺐ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻭﻳﺮﺿﺎﻩ ﻭﺃﺧﺬﻭﺍ ﻧﺼﻴﺒﻬﻢ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‬
‫‪              ‬ﻭﺃﻳﻀﺎ ﻓﺴﺮ‬ ‫‪‬‬ ‫‪:-‬‬
‫ﺍﻟﺰﻫﺪ ﺑﺘﻔﺴﲑﺍﺕ ﻛﺜﲑﺓ ﻣﺘﻌﺪﺩﺓ ﻧﺼﻞ ﺇﱃ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪-‬‬
‫ﻭﻫﻮ ﺃﺻﺢ ﻣﺎ ﻗﻴﻞ ﰲ ﺍﻟﺰﻫﺪ؛ ﻟﺼﺤﺔ ﺍﺟﺘﻤﺎﻋﻪ ﻣﻊ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺩﻟﺖ ﺍﻵﻳﺎﺕ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺎﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺣﺎﻝ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﻗﺎﻝ‪:‬‬
‫ﺍﻟﺰﻫﺪ‪ :‬ﻫﻮ ﺗﺮﻙ ﻣﺎ ﻻ ﻳﻨﻔﻊ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﺑﻘﻠﺒﻪ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻌﻤﻞ ﺍﻟﻌﻤﻞ ﺇﻻ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻧﺎﻓﻌﺎ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﻧﺎﻓﻌﺎ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﺮﻛﻪ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺰﺍﻫﺪ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ‬
‫ﺍﻟﺰﺍﻫﺪ ﻏﻨﻴﺎ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺍﻟﺰﺍﻫﺪ ﻣﺸﺘﻐﻼ ﺑﺒﻌﺾ ﺍﳌﺒﺎﺣﺎﺕ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﺷﺘﻐﺎﻟﻪ ‪‬ﺎ ﳑﺎ ﻳﻨﻔﻌﻪ ﰲ ﺍﻵﺧﺮﺓ؛‬

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‫ﻓﻤﻦ ﺍﺳﺘﻌﺎﻥ ﺑﺸﻲﺀ ﻣﻦ‬ ‫‪‬‬ ‫ﺭﻭﺣﻮﺍ ﻋﻦ ﺍﻟﻘﻠﻮﺏ ﺳﺎﻋﺔ ﺑﻌﺪ ﺳﺎﻋﺔ‬ ‫‪‬‬ ‫ﻭﳍﺬﺍ ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﺍﻟﻠﻬﻮ ﺍﳌﺒﺎﺡ ﻋﻠﻰ ﻗﻮﺗﻪ ﰲ ﺍﳊﻖ‪ ،‬ﻓﻬﺬﺍ ﻻ ﳜﺮﺝ ﻋﻦ ﻭﺻﻒ ﺍﻟﺰﻫﺎﺩﺓ؛ ﻷﻧﻪ ﱂ ﻳﻔﻌﻞ ﻣﺎ ﻻ ﻳﻨﻔﻌﻪ ﰲ ﺍﻵﺧﺮﺓ‪،‬‬
‫ﻭﻫﺬﺍ ﺣﺎﺻﻠﻪ ﺃﻥ ﺇﻗﺒﺎﻟﻪ ﻋﻠﻰ ﺍﻵﺧﺮﺓ ﻓﻘﻂ‪ ،‬ﻓﻼ ﻳﺘﺄﺛﺮ ﲟﺪﺡ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻻ ﻳﺘﺄﺛﺮ ﺑﺬﻣﻬﻢ‪ ،‬ﻭﻻ ﺑﺜﻨﺎﺋﻬﻢ ﻭﻻ ﺑﺘﺮﻙ‬
‫ﺍﻟﺜﻨﺎﺀ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻳﻌﻤﻞ ﻣﺎ ﻳﻨﻔﻌﻪ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﻳﺘﺮﻙ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻜﻞ ﺍﳌﺒﺎﺣﺎﺕ‪ ،‬ﻷﻥ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻜﻞ ﺍﳌﺒﺎﺣﺎﺕ ﻻ ﻳﺴﺘﻘﻴﻢ ﻣﻊ ﺗﺮﻙ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻭﻛﻞ ﺍﳌﺒﺎﺣﺎﺕ ﻻ ﺗﻨﻔﻊ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺬﻱ ﻳﻨﻔﻊ ﺑﻌﺾ ﺍﳌﺒﺎﺣﺎﺕ؛ ﻭﳍﺬﺍ ﺫﻫﺐ ﻗﺎﺋﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻫﻮ‬
‫ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪-‬ﺭﲪﻪ ﺍﷲ‪ :-‬ﺇﱃ ﺃﻥ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻔﻀﻮﻝ ﺑﺎﳌﺒﺎﺣﺎﺕ ﻭﺍﻹﻛﺜﺎﺭ ﻣﻨﻬﺎ ﻻ ﳚﻮﺯ ‪،‬‬
‫ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﻛﻠﻤﺎ ﺃﻗﺒﻞ ﻋﻠﻴﻪ ﻣﺒﺎﺡ ﻏﺸﻴﻪ ﺩﻭﻥ ﻣﻮﺍﺭﺑﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻻ ﳚﻮﺯ ﻭﻫﻮ ﻣﻦ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺍﻟﺸﻴﺦ ﺍﺑﻦ‬
‫ﺗﻴﻤﻴﺔ‪ ،‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫‪           ‬‬ ‫ﻭﺍﺳﺘﺪﻝ ﺑﻘﻮﻟﻪ ‪-‬ﺗﻌﺎﱃ‪:-‬‬
‫ﻭﺍﻻﺳﺘﺪﻻﻝ ﻇﺎﻫﺮ‪ ،‬ﺣﻴﺚ ‪‬ﻲ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬ ‫‪         ‬‬

‫ﻭﺍﻟﺴﻼﻡ‪ -‬ﻭﺍﻟﻨﻬﻲ ﻷﻣﺘﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺒﻊ‪ ،‬ﺃﻥ ﳝﺪ ﺍﳌﺮﺀ ﻋﻴﻨﻴﻪ ﺇﱃ ﻣﺎ ﻣﺘﻊ ﺑﻪ ﺍﳋﻠﻖ ﻣﻦ ﺯﻫﺮﺓ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻭﻣﻦ ﻣﺪ ﻋﻴﻨﻴﻪ ﺇﱃ ﻣﺎ ﻣﺘﻊ ﺑﻪ ﺍﳋﻠﻖ ﻣﻦ ﺯﻫﺮﺓ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻔﻮﺗﻪ ﺍﻟﺰﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ؛ ﻷﻧﻪ ﻻ ﺑﺪ ﻭﺃﻥ‬
‫ﳛﺼﻞ ﺑﺎﻟﻘﻠﺐ ﻧﻮﻉ ﺗﻌﻠﻖ ﺑﺎﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﺬﺍ ﺧﻼﻑ ﺍﻟﺰﻫﺎﺩﺓ‪ ،‬ﻓﺘﺤﺼﻞ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﺰﻫﺪ ﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺍﻟﻔﻘﺮ‪،‬‬
‫ﻭﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺗﺮﻙ ﺍﳌﺎﻝ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺰﻫﺪ ﺣﻘﻴﻘﺔ ﰲ ﺍﻟﻘﻠﺐ ﺑﺘﻌﻠﻘﻪ ﺑﺎﻵﺧﺮﺓ‪ ،‬ﻭﲡﺎﻧﺒﻪ ﻭﺍﺑﺘﻌﺎﺩﻩ ﻋﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻣﻦ ﺣﻴﺚ‬
‫ﺍﻟﺘﻌﻠﻖ‪ ،‬ﻓﻴﺘﻌﺎﻣﻞ ﺑﺄﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﰲ ﻳﺪﻩ‪ ،‬ﻭﻟﻴﺴﺖ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻓﺘﺨﻠﺺ ﻗﺼﺪﻩ‪ ،‬ﻭﻧﻴﺘﻪ ﰲ ﻛﻞ ﻋﻤﻞ ﻳﻌﻤﻠﻪ‬
‫ﰲ ﺃﻥ ﻳﻜﻮﻥ ﻧﺎﻓﻌﺎ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻓﺈﺫﺍ ﻋﺎﻣﻞ ‪-‬ﻣﺜﻼ‪ -‬ﺑﺎﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﺘﻌﲔ ﺑﻪ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌﻪ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ‬
‫ﺭﺟﻞ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :-‬ﻫﻞ ﻳﻜﻮﻥ ﺍﻟﻐﲎ ﺯﺍﻫﺪﺍ ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺇﺫﺍ ﱂ ﻳﺄﺱ ﻋﻠﻰ ﻣﺎ ﻓﺎﺗﻪ ﻣﻦ‬
‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﱂ ﻳﻔﺮﺡ ﲟﺎ ﻛﺜﺮ ﻋﻨﺪﻩ ﻣﻨﻬﺎ‪.‬‬

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‫ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ ﻋﻨﺪﻩ ﻣﺎﻝ ﻭﻓﲑ ﺟﺪﺍ‪ ،‬ﻭﻟﻜﻨﻪ ﺇﻥ ﻧﻘﺺ ﻣﺎ ﺗﺄﺛﺮ‪ ،‬ﻭﺇﻥ ﺯﺍﺩ ﻣﺎ ﻓﺮﺡ ﺑﻪ‪ ،‬ﻓﻬﺬﺍ ﻋﻨﺪﻩ‬
‫ﻭﺟﻮﺩﻩ ﻳﻌﲏ‪ :‬ﺯﻳﺎﺩﺗﻪ‪ ،‬ﻭﻧﻘﺼﻪ ﻭﺍﺣﺪ ﻹﻗﺒﺎﻟﻪ ﻋﻠﻰ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺇﳕﺎ ﺣﺼﻞ ﻫﺬﺍ ﺑﻴﺪﻩ‪ ،‬ﻓﻴﺴﺘﻌﻤﻠﻪ ﻓﻴﻤﺎ ﻳﻨﻔﻌﻪ ﰲ‬
‫ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻓﺎﺕ ﺇﺩﺭﺍﻛﻪ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻓﻈﻨﻮﺍ ﺃﻥ ﺍﻟﺰﻫﺎﺩﺓ‬
‫ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﳌﺎﻝ‪ ،‬ﻭﺍﻹﻋﺮﺍﺽ ﻋﻤﺎ ﳛﺼﻞ ﻟﻠﻤﺮﺀ ﺑﻪ ﻧﻔﻊ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺳﺌﻞ ﺍﳊﺴﻦ ﻓﻘﻴﻞ ﻟﻪ‪- :‬ﺍﳊﺴﻦ‪ ،‬ﺃﻭ‬
‫ﻏﲑﻩ‪ -‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻣﻦ ﺍﻟﺰﺍﻫﺪ ؟ ﻓﻘﺎﻝ‪ :‬ﺍﻟﺰﺍﻫﺪ ﻫﻮ ﺍﻟﺬﻱ ﺇﺫﺍ ﺭﺃﻯ ﻏﲑﻩ ﻇﻦ ﺃﻧﻪ ﺧﲑ ﻣﻨﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﻋﻈﻴﻢ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻟﱵ ﺍﺧﺘﺮﻋﻬﺎ ﺍﳊﺴﻦ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺰﺍﻫﺪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻔﻀﻞ‬
‫ﻏﲑﻩ ﻋﻠﻴﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﺇﺫﺍ ﺭﺃﻯ ﺃﺣﺪﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻇﻦ ﺃﻧﻪ ﺧﲑ ﻣﻨﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪.-‬‬
‫ﻭﻫﺬﺍ ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﻏﲑ ﻣﺘﻌﻠﻖ ﺑﺎﻟﺪﻧﻴﺎ ﻣﺰﺩﺭ ﻧﻔﺴﻪ ﰲ ﺟﻨﺐ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻏﲑ ﻣﺘﺮﻓﻊ ﻋﻠﻰ ﺍﳋﻠﻖ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺇﳕﺎ ﳛﺼﻞ ﳌﻦ ﻣﻦ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻓﻌﻤﺮ ﻗﻠﺒﻪ ﺑﺎﻟﺮﻏﺒﺔ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺑﺎﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺘﻌﻠﻖ ﺑﺎﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺗﺎﺭﻳﺦ‬
‫ﺍﻟﺰﻫﺪ ﻛﺜﲑ‪.‬‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ‪ ،‬ﻓﻨﺮﺟﻊ ﺇﱃ ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺍﺯﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﳛﺒﻚ ﺍﷲ ‪. ‬‬
‫ﻭﺍﻟﺰﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺪﻧﻴﺎ ﻗﻠﻴﻠﺔ ﺣﻘﲑﺓ ﰲ ﻗﻠﺒﻚ ﻓﻼ ﺗﺮﻓﻊ‪ ،‬ﻓﻼ ﺗﺮﻓﻊ ‪‬ﺎ ﺭﺃﺳﻚ‪ ،‬ﻳﻌﲏ ﺃﻧﻪ‬
‫ﺇﺫﺍ ﺗﺼﺮﻑ ﻻ ﻳﺘﺼﺮﻑ ﻟﻠﺪﻧﻴﺎ‪ ،‬ﺇﺫﺍ ﻓﻌﻞ ﻻ ﻳﻔﻌﻞ ﻟﻠﺪﻧﻴﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ ،-‬ﻓﻴﻨﻘﻠﺐ ﺣﺎﻣﺪﻩ‬
‫ﻭﺫﺍﻣﻪ ﻣﻦ ﺍﻟﻨﺎﺱ ﺳﻮﺍﺀ‪ ،‬ﺭﺿﻲ ﻋﻨﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ ﱂ ﻳﺮﺿﻮﺍ ﻋﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﺎﻣﻞ ﺭﺑﻪ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﲟﺎ ﺃﻣﺮ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻳﻌﲏ‪ :‬ﻟﻴﻜﻦ ﺗﻌﻠﻘﻚ ﺑﺎﻵﺧﺮﺓ‪،‬‬ ‫‪‬‬ ‫ﺍﺯﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﳛﺒﻚ ﺍﷲ‬ ‫‪‬‬ ‫ﻭﻋﻼ ‪-‬ﺑﻪ ﻣﻦ ﺍﻟﺘﺼﺮﻓﺎﺕ ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻓﺈﺫﺍ‪:‬‬
‫ﻭﺃﺧﺮﺝ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻗﻠﺒﻚ‪ ،‬ﺃﻭ ﻗﻠﻠﻬﺎ ﻣﻦ ﻗﻠﺒﻚ؛ ﻷﻥ "ﺍﺯﻫﺪ" ﻣﻌﻨﺎﻩ‪ :‬ﻗﻠﻞ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﺣﺼﻠﺖ ﻟﻚ ﳏﺒﺔ‬
‫ﺍﷲ؛ ﻷﻧﻪ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﰲ ﺍﻟﻘﻠﺐ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻣﻊ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻭﺍﻻﺑﺘﻌﺎﺩ‬
‫ﻋﻦ ﺩﺍﺭ ﺍﻟﻐﺮﻭﺭ‪.‬‬
‫ﻭﺣﺐ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ‪ ،‬ﺍﻟﱵ ﻳﺘﺒﻌﻬﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻟﻪ‬ ‫‪‬‬ ‫ﳛﺒﻚ ﺍﷲ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻠﻴﻖ ﲜﻼﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻭﻋﻈﻤﺘﻪ ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﺇﺛﺒﺎ‪‬ﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻬﻮ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﳛﺐ ﻛﻤﺎ ﻳﻠﻴﻖ ﲜﻼﻟﻪ ﻭﻋﻈﻤﺘﻪ‪ ،‬ﳛﺐ ﻻ ﺣﺎﺟﺔ ﶈﺒﻮﺑﻪ‪ ،‬ﺃﻭ ﻟﻀﻌﻔﻪ‬
‫ﻣﻊ ﳏﺒﻮﺑﻪ‪ ،‬ﻭﺇﳕﺎ ﳛﺐ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﳋﲑ ﻳﺴﻮﻗﻪ ﺇﱃ ﻣﻦ ﳛﺐ‪ ،‬ﻓﺤﺒﻪ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻛﻤﺎﻝ ﻻ ﳊﺎﺟﺔ‪ ،‬ﺑﻞ‬

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‫ﻫﻮ ﻋﻦ ﻛﻤﺎﻝ ﻏﲏ‪ ،‬ﻭﻋﻦ ﻛﻤﺎﻝ ﺍﻗﺘﺪﺍﺭ ﻓﻴﺤﺐ ﻋﺒﺪﻩ؛ ﻟﺘﻘﺮﺏ ﺍﻟﻌﺒﺪ ﻣﻨﻪ‪ ،‬ﻭﺣﺐ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻟﻠﻌﺒﺪ ﻣﻦ‬
‫ﲦﺮﺍﺗﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺍﻟﻌﺒﺪ ﺍﳌﻌﻴﺔ ﺍﳋﺎﺻﺔ‪ ،‬ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻭﺍﺯﻫﺪ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﳛﺒﻚ‬
‫ﺍﻟﻨﺎﺱ ‪. ‬‬
‫ﻳﻌﲏ‪ :‬ﻻ ﻳﻜﻦ ﻗﻠﺒﻚ ﻣﺘﻌﻠﻘﺎ ﻓﻴﻤﺎ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻠﺖ ﺫﻟﻚ‪،‬‬ ‫‪‬‬ ‫ﺍﺯﻫﺪ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‬ ‫‪‬‬

‫ﻓﺄﺧﺮﺟﺖ ﻣﺎ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺘﻌﻠﻖ ﻭﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﻣﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﰲ ﻗﻠﺒﻚ ﻻ ﻗﻴﻤﺔ ﻟﻪ‪ ،‬ﺳﻮﺍﺀ‬
‫ﺃﻋﻈﻢ ﺃﻡ ﻗﻞ‪ ،‬ﻓﺈﻧﻪ ﺑﺬﻟﻚ ﳛﺒﻚ ﺍﻟﻨﺎﺱ؛ ﻷﻥ ﺍﻟﻨﺎﺱ ﻳﺮﻭﻥ ﻓﻴﻪ ﺃﻧﻚ ﻏﲑ ﻣﺘﻌﻠﻖ ﲟﺎ ﰲ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻻ ﺗﻨﻈﺮ ﺇﱃ ﻣﺎ‬
‫ﺃﻧﻌﻢ ﺍﷲ ﺑﻪ ﻋﻠﻴﻬﻢ ﻧﻈﺮ ﺭﻏﺒﺔ‪ ،‬ﻭﻻ ﻧﻈﺮ ﻃﻠﺐ‪ ،‬ﻭﺇﳕﺎ ﺗﺴﺄﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﳍﻢ ﺍﻟﺘﺨﻔﻴﻒ ﻣﻦ ﺍﳊﺴﺎﺏ‪،‬‬
‫ﻭﲢﻤﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻋﻠﻰ ﻣﺎ ﺃﻋﻄﺎﻙ‪ ،‬ﻭﻣﺎ ﺃﻧﺖ ﻓﻴﻪ‪ ،‬ﻓﻬﺬﺍ ﺇﺧﺮﺍﺝ ﻣﺎ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻘﻠﺐ‪ ،‬ﻫﺬﻩ‬
‫ﺣﻘﻴﻘﺔ ﺍﻟﺰﻫﺎﺩﺓ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺇﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ﺍﳌﺮﺀ ﺃﺣﺒﻪ ﺍﻟﻨﺎﺱ؛ ﻷﻥ ﺍﻟﻨﺎﺱ ﺟﺒﻠﻮﺍ ﻋﻠﻰ ﺃ‪‬ﻢ ﻻ ﳛﺒﻮﻥ ﻣﻦ‬
‫ﻧﺎﺯﻋﻬﻢ ﻣﺎ ﳜﺘﺼﻮﻥ ﺑﻪ‪ ،‬ﳑﺎ ﳝﻠﻜﻮﻥ‪ ،‬ﺃﻭ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺃﻳﺪﻳﻬﻢ ﺣﱴ ﺇﺫﺍ ﺩﺧﻠﺖ ﺑﻴﺖ ﺃﺣﺪ‪ ،‬ﻭﺭﺃﻳﺖ ﺷﻴﺌﺎ‬
‫ﻳﻌﺠﺒﻚ‪ ،‬ﻭﻇﻬﺮ ﻋﻨﺪ ﺫﻟﻚ ﺃﻧﻚ ﺃﻋﺠﺒﺖ ﺑﻜﺬﺍ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﰲ ﻧﻔﺲ ﺫﺍﻙ ﺍﻵﺧﺮ ﺑﻌﺾ ﺍﻟﺸﻲﺀ‪ .‬ﻭﻫﺬﺍ ﻳﻌﻜﺮ‬
‫ﺻﻔﻮ ﺍﶈﺒﺔ‪ ،‬ﻓﻮﻃﻦ ﻧﻔﺴﻚ ﺃﻥ ﻣﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﰲ ﻗﻠﺒﻚ ﺷﻲﺀ ﻗﻠﻴﻞ ﻻ ﻗﻴﻤﺔ ﻟﻪ‪ ،‬ﺣﻘﲑ ﻻ ﻗﻴﻤﺔ ﻟﻪ‪ ،‬ﺣﻘﲑ ﻗﻴﻤﺔ‬
‫ﻟﻪ ﻣﻬﻤﺎ ﺑﻠﻎ‪ ،‬ﻭﻫﺬﺍ ﰲ ﺍﳊﻘﻴﻘﺔ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻟﻘﻠﺐ ﺯﺍﻫﺪ ﻣﺘﻌﻠﻖ ﺑﺎﻵﺧﺮﺓ ‪ ،‬ﻻ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﺃﻣﺎ ﻣﻦ ﻳﻨﻈﺮ‬
‫ﺇﱃ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻣﺘﻌﻠﻘﺎ ﲟﺎ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻓﺈﺫﺍ ﻧﻈﺮ ﺇﱃ ﻣﻠﻚ ﻫﺬﺍ ﺗﻌﻠﻖ ﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﻧﻈﺮ ﺇﱃ ﻣﻠﻚ ﻫﺬﺍ ﺗﻌﻠﻖ ﺑﻪ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﻳﺴﺄﻝ‪ ،‬ﺃﻭ ﻳﻨﻈﺮ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ‬
‫ﻳﺘﻤﺘﻊ ﺑﻪ ﺣﱴ ﻻ ﻳﻜﻮﻥ ﳏﺒﻮﺑﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﺫﻥ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ﲨﻌﺖ ﻣﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﺃﺩﺍﺀ ﺣﻖ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‬
‫‪-‬ﻭﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺤﻖ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻋﻈﻴﻢ ﻭﻃﺮﻳﻘﻪ ﺃﻥ ﺗﺰﻫﺪ ﻓﻴﻤﺎ ﺍﺑﺘﻠﻲ ﺑﻪ ﺍﳋﻠﻖ ﻣﻦ‬
‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻥ ﺗﻘﻠﻞ ﺍﻟﺪﻧﻴﺎ ﰲ ﻗﻠﺒﻚ ﻭﻛﺬﻟﻚ ﺃﻥ ﺗﻘﻠﻞ ﺷﺄﻥ ﻣﺎ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺘﻜﻮﻥ ﻣﻌﻠﻘﺎ ﺑﺎﻵﺧﺮﺓ ‪.‬‬
‫ﻓﻬﺬﻩ ﻫﻲ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻧﻨﺎ ﲝﺎﺟﺔ ﺇﱃ ﺫﻟﻚ‪ ،‬ﺧﺎﺻﺔ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ‬
‫ﺻﺎﺭ ﺃﻛﺜﺮ ﺍﳋﻠﻖ ﻣﻌﻠﻘﲔ ﺑﺎﻟﺪﻧﻴﺎ ﰲ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭﻳﻨﻈﺮﻭﻥ ﺇﺫﺍ ﻧﻈﺮﻭﺍ ﻋﻠﻰ ﺟﻬﺔ ﺍﶈﺒﺔ ﻟﻠﺪﻧﻴﺎ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﻳﻀﻌﻒ‬
‫ﻗﻠﺐ ﺍﳌﺮﺀ ﰲ ﺗﻌﻠﻘﻪ ﺑﺎﻵﺧﺮﺓ‪ ،‬ﻭﺗﻌﻠﻘﻪ ﲟﺎ ﳛﺐ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻭﻳﺮﺿﻰ‪.‬‬

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‫ﻓﻌﻈﻤﻮﺍ ﺍﻵﺧﺮﺓ ﻭﻗﻠﻠﻮﺍ ﻣﻦ ﺷﺄﻥ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺒﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻟﺰﻫﺪ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻵﺧﺮﺓ‪،‬‬
‫ﻭﺍﻟﺘﺠﺎﻧﻒ ﻋﻦ ﺩﺍﺭ ﺍﻟﻐﺮﻭﺭ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﻼﺛﻮﻥ‬

‫ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ‬

‫ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪-‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ‪ -‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪  :‬ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ ‪ ‬ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﻣﺴﻨﺪﺍ‪ ،‬ﻭﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﻣﺮﺳﻼ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﳛﲕ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻓﺄﺳﻘﻂ ﺃﺑﺎ ﺳﻌﻴﺪ‪ ،‬ﻭﻟﻪ ﻃﺮﻕ ﻳﻘﻮﻱ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﻼﺛﻮﻥ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳉﺎﻣﻌﺔ‪ ،‬ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳉﺎﻣﻌﺔ ﺍﻟﱵ ﲨﻌﺖ‬
‫ﺃﺣﻜﺎﻣﺎ ﻛﺜﲑﺓ‪ ،‬ﻭﻗﺎﻋﺪﺓ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺪﻳﻦ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺛﺒﻮﺗﻪ ﺗﻨﺎﺯﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻪ‪ ،‬ﻫﻞ ﺍﻟﺼﻮﺍﺏ ﻓﻴﻪ‬
‫ﺍﻟﻮﺻﻞ ﺃﻡ ﺍﻹﺭﺳﺎﻝ ؟ ﻭﻗﺪ ﺃﺷﺎﺭ ‪-‬ﺭﲪﻪ ﺍﷲ ‪-‬ﺇﱃ ﺑﻌﺾ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ‪ .‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﺣﺪﻳﺚ ﺣﺴﻦ‪،‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﻟﻜﺜﺮﺓ ﺷﻮﺍﻫﺪﻩ‪ ،‬ﻭﺍﻹﺭﺳﺎﻝ ﻓﻴﻪ ﻻ ﻳﻌﻞ ﺍﻟﻮﺻﻞ؛ ﻷﻥ ﻟﻜﻞ ﻣﻨﻬﻤﺎ ﺟﻬﺔ‬
‫ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﰲ ﻋﻠﻞ ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﻭﻟﻴﺲ ﻣﻦ ﺷﺮﻁ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﺍﻟﺘﻌﺮﺽ ﻟﺘﺤﻘﻴﻖ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪-‬ﺭﺿﻰ ﺍﷲ‬
‫ﻋﻨﻪ‪ -‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪  ‬ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ ‪ ‬ﻭﻗﻮﻟﻪ‪  :‬ﻻ ﺿﺮﺭ ‪ ‬ﻻ ﻫﻨﺎ ﻧﺎﻓﻴﺔ ﻟﻠﺠﻨﺲ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ‬
‫ﺍﻟﻨﻔﻲ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺴﻠﻄﺎ ﻋﻠﻰ ﺷﻲﺀ‪ ،‬ﻭﻗﺪ ﺗﺴﻠﻂ ﻫﻨﺎ ﻋﻠﻰ ﺍﻟﻀﺮﺭ ﻭﺍﻟﻀﺮﺍﺭ‪ ،‬ﻟﻜﻦ ﺃﻳﻦ ﺍﳋﱪ ؟ ﻻ ﺍﻟﻨﺎﻓﻴﺔ‬
‫ﻟﻠﺠﻨﺲ ﺗﻄﻠﺐ ﺧﱪﺍ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﻗﺪ ﳛﺬﻑ ﺧﱪﻫﺎ‪ ،‬ﻭﺷﺎﻉ ﺫﻟﻚ ﻛﺜﲑﺍ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺧﱪﻫﺎ ﻣﻌﻠﻮﻣﺎ‪،‬‬
‫ﻳﻌﲏ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻳﺪﺭﻙ‪ ،‬ﻓﻼ ﻳﺬﻛﺮ ﺍﺧﺘﺼﺎﺭﺍ ﻟﻠﻜﻼﻡ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻝ ﺍﻟﻨﱯ ‪ ‬ﰲ ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ﻛﻘﻮﻟﻪ ‪-‬ﻣﺜﻼ ‪-‬‬
‫‪  :‬ﻻ ﻋﺪﻭﻯ‪ ،‬ﻭﻻ ﻃﲑﺓ‪ ،‬ﻭﻻ ﻫﺎﻣﺔ‪ ،‬ﻭﻻ ﺻﻔﺮ‪ ،‬ﻭﻻ ﻧﻮﺀ‪ ،‬ﻭﻻ ﻏﻮﻝ ‪ ‬ﻛﻞ ﻫﺬﻩ ﺃﻳﻦ ﺃﺧﺒﺎﺭﻫﺎ ؟ ﺍﳋﱪ ﻏﲑ‬

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‫ﻣﺬﻛﻮﺭ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﺧﱪ ﻻ ﺍﻟﻨﺎﻓﻴﺔ ﻟﻠﺠﻨﺲ ﻏﲑ ﻣﺬﻛﻮﺭ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﺮﻭﻑ ﰲ ﺍﻟﻠﻐﺔ ﺷﺎﻉ ﺇﺳﻘﺎﻁ ﺍﳋﱪ‪،‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻣﺎﻟﻚ ﰲ ﺍﻷﻟﻔﻴﺔ‪ ،‬ﰲ ﺁﺧﺮ ﺑﺎﺏ ﻻ ﺍﻟﻨﺎﻓﻴﺔ ﻟﻠﺠﻨﺲ‪.‬‬
‫ﻭﺷﺎﻉ ﰲ ﺫﺍ ﺍﻟﺒـﺎﺏ ﺇﺳـﻘﺎﻁ ﺍﳋـﱪ ‪ ‬ﺇﺫﺍ ﺍﳌــــﺮﺍﺩ ﻣـــﻊ ﺳـــﻘﻮﻃﻪ‬
‫ﻇﻬــــــــــــــــﺮ‬ ‫‪‬‬
‫‪‬‬

‫ﻓﻬﻨﺎ ﻳﺸﻴﻊ ﺇﺳﻘﺎﻁ ﺧﱪ ﻻ ﺍﻟﻨﺎﻓﻴﺔ ﻟﻠﺠﻨﺲ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﻣﻌﻠﻮﻣﺎ‪ ،‬ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﻤﺎ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ؟ ﺍﳌﺮﺍﺩ‬
‫ﺃﻧﻪ ﻻ ﺿﺮﺭ ﰲ ﺍﻟﺸﺮﻉ‪ ،‬ﻻ ﺿﺮﺭ ﻛﺎﺋﻦ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻔﻲ ﻣﻨﺼﺐ ﻋﻠﻰ ﺟﻬﺘﲔ‪ :‬ﺟﻬﺔ ﺍﻟﻌﺒﺎﺩﺍﺕ‪،‬‬
‫ﻭﺟﻬﺔ ﺍﳌﻌﺎﻣﻼﺕ ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﺃﻣﺎ ﺟﻬﺔ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﺮﻳﻌﺔ ﱂ ﻳﺄﺕ ﻓﻴﻬﺎ ﻋﺒﺎﺩﺓ ﳛﺼﻞ ‪‬ﺎ ﻟﻠﻤﺮﺀ ﺿﺮﺭ‪.‬‬
‫ﻓﺈﺫﺍ ﻻ ﺿﺮﺭ ﰲ ﺍﻟﺸﺮﻉ ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﻟﻀﺮﺭ ﻣﻨﺘﻒ‪ ‬ﺷﺮﻋﺎ ﻓﻴﻤﺎ ﺷﺮﻉ ﰲ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﻔﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﱂ‬
‫ﻳﺸﺮﻉ ﻟﻨﺎ ﺷﻲﺀ ﻓﻴﻪ ﺿﺮﺭ ﻋﻠﻰ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻻ ﻣﻀﺎﺭﺓ ﻋﻠﻰ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﻤﺜﻼ ﺇﺫﺍ ﻧﻈﺮﺕ‪ :‬ﺍﳌﺮﻳﺾ ﻳﺼﻠﻲ ﻗﺎﺋﻤﺎ‪ ،‬ﻓﺈﻥ‬
‫ﺗﻀﺮﺭ ﺑﺎﻟﻘﻴﺎﻡ ﺻﻠﻰ ﻗﺎﻋﺪﺍ‪ .‬ﻳﺘﻄﻬﺮ ﺑﺎﳌﺎﺀ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﺎﺀ ﻳﻀﺮﻩ‪ ،‬ﻳﻨﺘﻘﻞ ﻣﻨﻪ ﺇﱃ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﻫﻜﺬﺍ ﰲ ﺃﺷﻴﺎﺀ‬
‫ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻓﺈﺫﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﺃﻥ ﺍﻟﻀﺮﺭ ﻣﻨﺘﻒ‪ ‬ﺷﺮﻋﺎ‪ ،‬ﻭﺍﻧﺘﻘﺎﺅﻩ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺑﺄﻧﻪ ﱂ ﺗﺸﺮﻉ ﻋﺒﺎﺩﺓ‪ ،‬ﻓﻴﻬﺎ‬
‫ﺿﺮﺭ ﺑﺎﻟﻌﺒﺪ ﺑﻞ ﺇﺫﺍ ﻭﺟﺪ ﺍﻟﻀﺮﺭ ﺟﺎﺀ ﺍﻟﺘﺨﻔﻴﻒ‪.‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻧﻔﻰ ﺍﻟﻀﺮﺭ ﺷﺮﻋﺎ ﰲ ﺃﻣﻮﺭ ﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻷﻣﻮﺭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺗﻮﺍﺑﻌﻪ‬
‫ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻭﻫﺬﻩ ﻛﻠﻬﺎ ‪-‬ﺃﻳﻀﺎ‪ -‬ﰲ ﺗﺸﺮﻳﻌﺎﺕ ﺍﻹﺳﻼﻡ ﻧﻔﻰ ﻓﻴﻬﺎ ﺍﻟﻀﺮﺭ‪ ،‬ﻳﻌﲏ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﻓﻘﺎﻝ ‪-‬‬
‫ﻭﻗﺎﻝ ﰲ‬ ‫‪      ‬‬ ‫ﺟﻞ ﻭﻋﻼ ‪-‬ﻣﺜﻼ‪ ،‬ﰲ ﺑﻴﺎﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻗﺎﻝ‪:‬‬
‫‪ ‬‬ ‫‪          ‬ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﰲ ﺍﻟﻮﺻﻴﺔ‬ ‫‪‬‬ ‫ﺍﻟﺮﺿﺎﻋﺔ‪:‬‬
‫ﻓﺈﺫﻥ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺟﺎﺀ ﻧﻔﻲ ﺍﻟﻀﺮﺭ ﰲ ﻧﻔﺲ‬ ‫‪         ‬‬

‫ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﺎﺭﻉ‪.‬‬

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‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ ،‬ﺃﻭ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻳﻌﲏ‪ :‬ﰲ ﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﺃﻧﻪ ﻃﻠﺐ ‪‬ﺬﺍ ﺍﻟﻨﺺ ﻧﻔﻲ ﺍﻟﻀﺮﺭ‬
‫ﻭﺍﻟﻀﺮﺍﺭ ﻣﻦ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﻟﻌﺒﺪ ‪-‬ﺃﻳﻀﺎ‪ -‬ﺇﺫ ﻧﻔﻲ ﻭﺟﻮﺩ ﺍﻟﻀﺮﺭ ﻭﺍﻟﻀﺮﺍﺭ ﺷﺮﻋﺎ‪ ،‬ﻓﻬﻢ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻻ ﳚﻮﺯ‬
‫ﳍﻢ ﺃﻥ ﻳﺴﻌﻮﺍ ﰲ ﺍﻟﻀﺮﺭ‪ ،‬ﻭﻻ ﰲ ﺍﻟﻀﺮﺍﺭ؛ ﻷﻥ ﻫﺬﺍ ﻣﻨﻔﻲ؛ ﻷﻥ ﻫﺬﺍ ﻣﻨﻔﻲ ﺷﺮﻋﺎ‪ ،‬ﻓﺘﺤﺼﻞ ﻟﻨﺎ ﺃﻥ ﺩﺧﻮﻝ‬
‫ﻫﺬﺍ ﺍﻟﻨﻔﻲ ‪ ‬ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ ‪ ‬ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺭﺟﻊ ﺇﱃ ﺟﻬﺘﲔ‪ ،‬ﺍﳉﻬﺔ ﺍﻷﻭﱃ‪ :‬ﺟﻬﺔ ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﻭﺍﳉﻬﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﺟﻬﺔ ﺍﳌﻜﻠﻒ‪ ،‬ﻓﺎﳌﻜﻠﻒ ﻻ ﻳﺴﻌﻰ ﰲ ﺷﻲﺀ ﻓﻴﻪ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ؛ ﻷﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﻧﻔﻰ ﻭﺟﻮﺩ‬
‫ﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ ﻓﻤﺎ ﻣﻌﲎ ﺍﻟﻀﺮﺭ؟ ﻭﻣﺎ ﻣﻌﲎ‬ ‫‪‬‬ ‫ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ‬ ‫‪ ‬‬ ‫ﺍﻟﻀﺮﺭ ﺷﺮﻋﺎ‪ ،‬ﺑﻘﻮﻝ ﺍﳌﺼﻄﻔﻰ‬
‫ﺍﻟﻀﺮﺍﺭ؟ ﺍﺧﺘﻠﻔﺖ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺫﻟﻚ‪ ،‬ﻭﰲ ﺍﻟﻔﺮﻕ ﻣﺎ ﺑﲔ ﺍﻟﻀﺮﺭ ﻭﺍﻟﻀﺮﺍﺭ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪:‬‬
‫ﺇﻥ ﺍﻟﻀﺮﺭ ﻭﺍﻟﻀﺮﺍﺭ ﻭﺍﺣﺪ‪ ،‬ﻟﻜﻦ ﻛﺮﺭ ﻟﻠﺘﺄﻛﻴﺪ‪ ،‬ﻓﺎﻟﻀﺮﺭ ﻭﺍﻟﻀﺮﺍﺭ ﲟﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﺇﻳﺼﺎﻝ ﺍﻷﺫﻯ‬
‫ﻟﻠﻐﲑ‪.‬‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺍﻟﻀﺮﺭ ﻭﺍﻟﻀﺮﺍﺭ ﳐﺘﻠﻔﺎﻥ‪ ،‬ﻓﺎﻟﻀﺮﺭ ﻫﻮ ﺍﻻﺳﻢ‪ ،‬ﻭﺍﻟﻀﺮﺍﺭ ﻫﻮ ﺍﻟﻔﻌﻞ ﻳﻌﲏ‪:‬‬
‫ﻧﻔﻲ ﻭﺟﻮﺩ ﺍﻟﻀﺮﺭ‪ ،‬ﻭﻧﻔﻲ ﻓﻌﻞ ﺍﻟﻀﺮﺭ‪ ،‬ﻓﻴﻜﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﺍﻷﻭﻝ‪ :‬ﻣﺘﺠﻪ ﺇﱃ ﺍﻟﺸﺮﻉ ﺑﻌﺾ ﺍﻟﻀﺮﺭ ﰲ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻣﺘﺠﻪ ﺇﱃ ﺍﳌﻜﻠﻒ‪ ،‬ﻓﻼ ﻓﻌﻞ ﻟﻠﻀﺮﺭ ﻭﺍﻹﺿﺮﺍﺭ ﻣﺄﺫﻭﻥ ﺑﻪ ﺷﺮﻋﺎ‪ ،‬ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﺑﺄﻧﻪ ﺟﺎﺀ ﰲ‬
‫ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ‬ﻻ ﺿﺮﺭ ﻭﻻ ﺇﺿﺮﺍﺭ ‪ ‬ﻳﻌﲏ‪ :‬ﺑﺎﻟﻐﲑ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪-‬ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪:-‬‬
‫ﺇﻥ ﺍﻟﻀﺮﺭ ﻫﻮ ﺇﻳﺼﺎﻝ ﺍﻷﺫﻯ ﻟﻠﻐﲑ‪ ،‬ﲟﺎ ﻓﻴﻪ ﻣﻨﻔﻌﺔ ﻟﻠﻤﻮﺻﻞ‪ ،‬ﻭﺍﻟﻀﺮﺍﺭ ﺇﻳﺼﺎﻝ ﺍﻷﺫﻯ ﻟﻠﻐﲑ ﲟﺎ ﻟﻴﺲ ﳌﻮﺻﻞ‬
‫ﺍﻷﺫﻯ ﻧﻔﻊ ﻓﻴﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﻟﻀﺮﺭ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻫﻮ ﺃﻥ ﺗﻀﺮ ﺑﺄﺣﺪ ﻟﻜﻲ ﺗﻨﺘﻔﻊ‪ ،‬ﻓﺈﺫﺍ ﻭﺻﻠﻪ ﺿﺮﺭ‪ :‬ﺃﺫﻯ‬
‫ﻣﻌﲔ‪ ،‬ﺍﻧﺘﻔﻌﺖ ﺃﻧﺖ ﺑﺬﻟﻚ ﺇﻣﺎ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﺎﻟﻴﺔ‪ ،‬ﺃﻭ ﻏﲑﻫﺎ‪،‬‬
‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻀﺮﺍﺭ ﺃﻥ ﺗﻮﺻﻞ ﺍﻷﺫﻯ ‪ -‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ‪ -‬ﺩﻭﻥ ﻓﺎﺋﺪﺓ ﻟﻚ ﻭﻻ ﻣﺼﻠﺤﺔ‪،‬‬
‫ﻭﻫﺬﺍ ﻗﻮﻝ ﻋﺪﺩ ﻣﻦ ﺍﶈﻘﻘﲔ ﻣﻨﻬﻢ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪ ،‬ﻭﻗﺒﻠﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﻟﺘﻌﺮﻳﻒ ﺃﻭﱃ ﻭﺃﻇﻬﺮ ﻟﻌﺪﺓ ﺃﻣﻮﺭ‪:‬‬
‫ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻓﻴﻪ ﺗﻔﺮﻳﻘﺎ ﺑﲔ ﺍﻟﻀﺮﺭ ﻭﺍﻟﻀﺮﺍﺭ‪ ،‬ﻭﺍﻷﺻﻞ ﰲ ﺍﻟﻜﻼﻡ ﺍﻟﺘﺄﺳﻴﺲ ﻻ ﺍﻟﺘﺄﻛﻴﺪ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻟﻔﻆ‬
‫ﺍﻟﻀﺮﺭ ﳜﺘﻠﻒ ﻋﻦ ﻟﻔﻆ ﺍﻟﻀﺮﺍﺭ‪ ،‬ﰲ ﺃﻥ ﺍﻟﻀﺮﺭ ﻇﺎﻫﺮ ﻣﻨﻪ ﺃﻥ ﺍﳌﻮﺻﻞ ﳍﺬﺍ ﺍﻟﻀﺮﺭ ﻣﻨﺘﻔﻊ ﺑﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﻀﺎﺭ‬
‫ﺑﺎﻟﺸﻲﺀ‪ ،‬ﻓﺈﻧﻪ ﻏﲑ ﻣﻨﺘﻔﻊ ﺑﻪ ﳌﻌﲎ ﺍﳌﻔﺎﻋﻠﺔ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻐﺔ ﺑﲔ‪ ،‬ﻭﻣﻨﻬﺎ ‪-‬‬

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‫ﺃﻳﻀﺎ‪ -‬ﻳﻌﲏ‪ :‬ﳑﺎ ﻳﺘﺮﺟﺢ ﺑﻪ ﻫﺬﺍ ﺍﳌﻌﲎ ﺃﻥ ﺍﻷﻓﻌﺎﻝ ﳐﺘﻠﻔﺔ‪ ،‬ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ ﺇﺫﺍ ﺍﻧﺘﻔﻰ ﰲ ﺍﻟﺸﺮﻉ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻧﻪ‬
‫ﻟﻦ ﻳﺼﻞ ﺍﻷﺫﻯ ﺇﱃ ﺍﳌﻜﻠﻒ‪ ،‬ﺃﻭ ﻧﻔﻲ ﺇﻳﺼﺎﻝ ﺍﻷﺫﻯ ﻟﻠﻤﻜﻠﻒ ﻫﺬﺍ ﻳﺸﻤﻞ ﺍﳊﺎﻻﺕ ﺍﻟﱵ ﺫﻛﺮﻧﺎ ﲨﻴﻌﺎ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻳﺘﻀﺢ ﻣﻊ ﺗﻘﺴﻴﻢ ﻳﺄﰐ‪ ،‬ﻭﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻟﻜﻢ ﰲ ﺃﻭﻝ ﺍﻟﻜﻼﻡ‪:‬‬
‫ﺃﻥ ﻧﻔﻲ ﺍﻟﻀﺮﺭ ﺭﺍﺟﻊ ﺇﱃ ﺟﻬﺔ ﺍﻟﺸﺮﻉ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺇﱃ ﺍﻟﺸﺮﻉ ﻭﺍﳌﻜﻠﻒ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪،‬‬
‫ﻭﺇﺫﺍ ﻗﻠﻨﺎ‪ :‬ﺇﻧﻪ ﻻ ﺿﺮﺭ ﻳﻌﲏ‪ :‬ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﻔﻲ ﺍﻟﺸﺮﻳﻌﺔ ﻻ ﻳﺼﻞ ﺃﺫﻯ ﻷﺣﺪ ﻟﻨﻔﻲ ﺍﻧﺘﻔﺎﻉ ﺍﳌﺆﺫﻱ‪ ،‬ﻓﺈﻥ ﺍﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ ‪-‬ﻻ ﻳﻨﺘﻔﻊ ﺑﺄﺫﻯ ﻋﺒﺎﺩﻩ‪ ،‬ﺑﻞ ﻫﻮ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻳﺒﺘﻠﻴﻬﻢ ﳊﻜﻤﺔ ﻳﻌﻠﻤﻬﺎ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ ،-‬ﻓﺎﻟﻀﺮﺭ ﻣﻨﻔﻲ‬
‫ﰲ ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻹﺿﺮﺍﺭ ﻣﻨﻔﻲ ‪-‬ﺃﻳﻀﺎ‪ -‬ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﺍﻟﻀﺮﺭ ﻭﺍﻟﻀﺮﺍﺭ ﻳﻌﲏ‪ :‬ﰲ ﻋﺪﻡ‬
‫ﺍﻋﺘﺒﺎﺭﻩ ﻓﻴﻤﺎ ﻳﺪﺧﻞ ﰲ ﻓﻌﻞ ﺍﳌﻜﻠﻒ ﻋﻠﻰ ﻗﺴﻤﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﳌﻜﻠﻒ ﻳﺪﺧﻞ ﺍﻟﻀﺮﺭ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻨﺘﻔﻊ ‪‬ﺬﺍ ﺍﻹﺩﺧﺎﻝ‪ ،‬ﻳﻌﲏ‪ :‬ﻳﻜﻮﻥ ﻣﻀﺎﺭﺍ ﻋﻠﻰ‬
‫ﺍﻟﺘﻌﺮﻳﻒ ﻫﺬﺍ‪ ،‬ﻭﻫﺬﺍ ﺑﺈﲨﺎﻉ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﻧﻪ ﻻ ﳚﻮﺯ ﻭﳏﺮﻡ ﻳﻌﲏ‪ :‬ﺃﻥ ﻳﻀﺮ ﻏﲑﻩ ﲟﺎ ﻻ ﻧﻔﻊ ﻟﻪ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ‬
‫ﺍﳌﻀﺎﺭﺓ ﻋﻠﻰ ﺗﻌﺮﻳﻔﻨﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﻀﺮﺍﺭ‪ ،‬ﻫﺬﺍ ﻟﻪ ﺃﻣﺜﻠﺔ ﻛﺜﲑﺓ ﰲ ﺍﻟﻔﻘﻪ ﻣﻌﻠﻮﻣﺔ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﻀﺮﺭ ﻋﻠﻰ ﻣﻜﻠﻒ ﺁﺧﺮ ﻋﻠﻰ ﻭﺟﻪ ﻳﻨﺘﻔﻊ ﻫﻮ ﻣﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻫﻞ‬
‫ﻳﺴﻮﻍ ﻣﺜﻞ ﻫﺬﺍ ؟ ﺃﻡ ﻻ ﻳﺴﻮﻍ ؟ ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﳊﺪﻳﺚ ﺩﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺿﺮﺍﺭ ﻭﻻ ﺿﺮﺭ‪ ،‬ﻓﻼ ﳚﻮﺯ‬
‫ﺍﻟﻀﺮﺭ‪ ،‬ﻓﺈﺫﺍ ﺃﺩﺧﻞ ﻋﻠﻰ ﻏﲑﻩ ﺿﺮﺭﺍ ﻋﻠﻰ ﻭﺟﻪ ﻳﻨﺘﻔﻊ ﻫﻮ ﻣﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻧﺘﻘﺎﺋﻪ‪ ،‬ﻓﻴﻌﲏ ﺃﻥ ﻫﺬﺍ‬
‫ﻏﲑ ﻣﻌﺘﱪ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻭﺍﻟﺸﺎﻓﻌﻲ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻗﺎﻟﻮﺍ‪:‬‬
‫ﺇﻥ ﺇﺩﺧﺎﻝ ﺍﻟﻀﺮﺭ ﻋﻠﻰ ﺃﻱ ﻣﺴﻠﻢ‪ ،‬ﻭﻟﻮ ﻟﻚ ﻓﻴﻪ ﺍﻧﺘﻔﺎﻉ‪ ،‬ﻓﺈﻧﻪ ﻫﺬﺍ ﻻ ﳚﻮﺯ‪ ،‬ﻭﳚﺐ ﺇﺯﺍﻟﺔ ﺍﻟﻀﺮﺭ‪ ،‬ﻭﻭﺟﻮﺩ‬
‫ﺍﻟﻀﻤﺎﻥ ﻟﻮ ﺣﺼﻞ ﻣﺎ ﻳﻮﺟﺒﻪ‪ ،‬ﻣﺜﺎﻟﻪ‪ :‬ﻣﺜﻼ ﺃﻥ ﳛﺘﺎﺝ ﺇﱃ ﻓﺘﺢ ﻧﻮﺍﻓﺬ ﻟﺘﻬﻮﻳﺔ ﺑﻴﺘﻪ ﻋﻠﻰ ﺟﻬﺔ ﺑﻴﺖ ﺟﺎﺭﻩ‪ ،‬ﻭﺍﳉﺎﺭ‬
‫ﻳﺘﻀﺮﺭ ﻣﻦ ﻓﺘﺢ ﻫﺬﻩ ﺍﻟﻨﻮﺍﻓﺬ؛ ﻷﻧﻪ ‪‬ﺎ ﻳﻄﻠﻊ ﺍﳉﺎﺭ ﻋﻠﻰ ﺣﺮﻣﺎﺕ ﺟﺎﺭﻩ‪ ،‬ﻓﻬﺬﺍ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ‬
‫ﳑﻨﻮﻉ؛ ﻷﻧﻪ ﻻ ﺿﺮﺭ ‪ ،‬ﻭﻗﺪ ﺩﺧﻞ ﺍﻟﻀﺮﺭ ﻋﻠﻰ ﺍﻟﻐﲑ‪ ،‬ﻣﺜﻼ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﻌﻤﻞ ﺷﻴﺌﺎ ﰲ ﺑﻴﺘﻪ‪ ،‬ﻳﺸﺐ ﻧﺎﺭﺍ ﰲ‬
‫ﺑﻴﺘﻪ ﻟﻐﺮﺽ ﻣﻦ ﺍﻷﻏﺮﺍﺽ‪ ،‬ﻳﺘﺄﺫﻯ ‪‬ﺎ ﺟﺎﺭﻩ‪ ،‬ﻓﻬﺬﺍ ﺿﺮﺭ ﺩﺧﻞ ﻋﻠﻰ ﺍﳉﺎﺭ‪ ،‬ﻭﺻﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﺫﻯ‪ ،‬ﻭﻫﻮ ﻣﻨﺘﻔﻊ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻋﻨﺪ ﻫﺆﻻﺀ ﻫﺬﺍ ﺍﻟﻀﺮﺭ ﻣﻨﺘﻒ‪ ،‬ﳚﺐ ﺭﻓﻌﻪ ﻭﺇﺫﺍ ﺍﺷﺘﻜﻮﺍ‪ ،‬ﺇﺫﺍ ﺍﺷﺘﻜﻰ ﺍﳉﺎﺭ ﺟﺎﺭﻩ ﻋﻨﺪ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﺃﻣﺮﻩ‬
‫ﺑﺈﺯﺍﻟﺔ ﻣﺎ ﻳﻠﺤﻘﻪ ﻣﻦ ﺃﺫﻯ‪.‬‬

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‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﰲ ﻫﺬﺍ ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻭﺍﻓﻘﻪ ﻣﺎﻟﻚ ﰲ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﺃﻥ ﺇﻳﺼﺎﻝ ﺍﻟﻀﺮﺭ ﻟﻠﻐﲑ‬
‫ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺘﺎﺩﺍ‪ ،‬ﻭﺍﳌﺼﻠﺤﺔ ﻓﻴﻪ ﻇﺎﻫﺮﺓ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻻ ﻳﻜﻮﻥ ﻣﻌﺘﺎﺩﺍ‪ ،‬ﻭﺍﳌﺼﻠﺤﺔ ﻓﻴﻪ ﻏﲑ ﻇﺎﻫﺮﺓ‪،‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﺘﺎﺩﺍ‪ ،‬ﻭﺍﳌﺼﻠﺤﺔ ﻓﻴﻪ ﻇﺎﻫﺮﺓ‪ ،‬ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻔﻌﻠﻪ؛ ﻷﻥ ﺍﻟﻨﺎﺱ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺃﺷﻴﺎﺀ‬
‫ﺇﻻ ﻭﰒ ﺃﺫﻯ ﻳﺼﻴﺐ ﺍﻵﺧﺮ ﻣﻨﻪ‪ ،‬ﻳﺒﲏ ﻻ ﺑﺪ ﺃﻧﻪ ﻳﺸﺐ ﻧﺎﺭﺍ‪ ،‬ﻭﻳﻌﻤﻞ ﺃﺷﻴﺎﺀ‪ ،‬ﻳﺼﻞ ﻟﻮ ﺭﺍﺋﺤﺔ ﻛﺮﻳﻬﺔ ﺇﻟﻴﻚ‪،‬‬
‫ﻟﻜﻦ ﻫﺬﺍ ﺷﻲﺀ ﻣﻌﺘﺎﺩ ﻻ ﺑﺪ ﻣﻨﻪ‪ ،‬ﻳﺮﻳﺪ ﺃﻥ ﻳﻌﻤﺮ ‪-‬ﻣﺜﻼ‪ -‬ﲜﺎﻧﺐ ﺟﺎﺭﻩ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺼﺒﺎﺡ‪ ،‬ﻭﻫﻢ ﻳﻀﺮﺑﻮﻥ‬
‫ﺣﱴ ﻳﺘﺄﺫﻯ ﺍﳉﺎﺭ‪ ،‬ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﳉﺎﺭ ﺃﻥ ﻳﻠﻮﻣﻪ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻻ ﻳﻨﺎﻡ ﺻﺒﺎﺣﺎ ﻣﻦ ﺟﺮﺍﺀ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﻬﺬﺍ ﻋﻤﻞ ﻣﻌﺘﺎﺩ‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﻭﻟﻮ ﻭﺻﻞ ﺍﻟﻀﺮﺭ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻓﺈﻥ ﻣﺜﻞ ﻫﺬﺍ ﻏﲑ ﻣﻨﻔﻲ؛ ﻷﻧﻪ ﻻ ﺗﺼﻠﺢ ﺃﻣﻮﺭ ﺍﻟﻨﺎﺱ ﺇﻻ‬
‫‪‬ﺬﺍ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺇﻳﺼﺎﻝ ﺍﻟﻀﺮﺭ ﻏﲑ ﻣﻌﺘﺎﺩ ﰲ ﺃﻣﺮ ﻻ ﻣﺼﻠﺤﺔ ﻓﻴﻪ‪ ،‬ﻭﻏﲑ ﻣﻌﺘﺎﺩ‪ ،‬ﻓﺈﻧﻪ ﳚﺐ ﺇﺯﺍﻟﺘﻪ‪ ،‬ﰲ ﺃﺷﻴﺎﺀ‬
‫ﻛﺜﲑﺓ‪ ،‬ﻣﻦ ﺍﻷﻣﺜﻠﺔ‪:‬‬
‫ﻳﻌﲏ‪ :‬ﻣﺜﻞ ﺍﳌﺜﺎﻝ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ ﺳﺎﻟﻔﺎ ﻣﺜﻞ ﺃﺑﻮﺍﺏ ﻭﺷﺒﺎﺑﻴﻚ ﻋﻠﻰ ﺍﳉﺎﺭ‪ ،‬ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻫﺬﺍ ﳑﺎ ﺟﺮﺕ‬
‫ﺍﻟﻌﺎﺩﺓ ﺑﻪ؛ ﻷﻥ ﺍﻟﻐﺮﻑ ﲢﺘﺎﺝ ﺇﱃ ‪‬ﻮﻳﺔ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻓﻼ ﳝﻨﻊ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﺍﳌﻌﻤﻮﻝ ﺑﻪ ﻋﻨﺪﻧﺎ ﰲ ﺿﻮﺍﺑﻂ ﻣﻌﻠﻮﻣﺔ‪،‬‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﻋﻤﻞ ﻋﻤﻼ ﻳﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻀﺮﺭ ﺑﺸﻲﺀ ﻏﲑ ﻣﻌﺘﺎﺩ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻘﺮ ﻋﻠﻴﻪ‪ ،‬ﻣﺜﻞ ﺃﻥ ﳛﻔﺮ ﻗﻠﻴﺒﺎ ﲜﻨﺐ ﻗﻠﻴﺐ‬
‫ﺻﺎﺣﺒﻪ ﻓﺴﺤﺒﺖ ﺍﳌﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﳌﺎﺀ ﳌﻦ ﺳﺒﻖ؛ ﻓﻠﻬﺬﺍ ﻳﺆﻣﺮ ﺍﳌﺘﺄﺧﺮ ﺑﺄﻥ ﻳﺰﻳﻞ ﻫﺬﺍ ﺍﻟﻀﺮﺭ؛ ﻷﻧﻪ ﻏﲑ ﻣﻌﺘﺎﺩ‪ ،‬ﻭﻻ‬
‫ﻣﺼﻠﺤﺔ ﻓﻴﻪ ﻇﺎﻫﺮﺓ ﻟﻪ؛ ﻷﻥ ﻣﺼﻠﺤﺔ ﺍﻷﻭﻝ ﻣﺘﻘﺪﻣﺔ ﻋﻠﻴﻪ‪.‬‬
‫ﻣﺜﺎﻝ ﺁﺧﺮ‪ :‬ﻟﻮ ﺃﺭﺍﺩ ﺃﻥ ﳛﻔﺮ ﰲ ﺑﻴﺘﻪ‪ ،‬ﺃﻭ ﻳﺒﲏ‪ ،‬ﻳﺬﻫﺐ ﻳﺄﰐ ﺑﺪﻳﻨﺎﻣﻴﺖ ‪-‬ﻣﺜﻼ‪ -‬ﻭﻻ ﺑﺄﺷﻴﺎﺀ‪ ،‬ﻳﺘﻀﺮﺭ ﻣﻌﻬﺎ‬
‫ﺑﻴﺖ ﺍ‪‬ﺎﻭﺭ ﺑﺘﻬﺪﻡ ﺑﻌﻀﻪ‪ ،‬ﺃﻭ ﲞﻠﻞ ﰲ ﺃﺭﻛﺎﻧﻪ‪ ،‬ﺃﻭ ﰲ ﺃﺳﺴﻪ‪ ،‬ﺃﻭ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﺍ ﳑﺎ ﻻ ﻳﻜﻮﻥ ﻣﻌﺘﺎﺩﺍ‪،‬‬
‫ﻓﻴﻤﻨﻊ ﻣﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻫﻮ ﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ؛ ﻷﻥ ﺍﻟﻌﻤﻞ ﺟﺮﻯ ﻋﻠﻴﻪ؛ ﻭﻷﻥ‬
‫ﻣﺼﻠﺤﺔ ﺍﻟﻨﺎﺱ ﻻ ﺗﺘﻢ ﺇﻻ ‪‬ﺬﺍ‪ ،‬ﻓﺈﺫﺍ ﺳﻴﺤﺼﻞ ﻟﻨﺎ ﻣﻦ ﻫﺬﺍ ‪-‬ﻭﺍﻟﺒﺤﺚ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﻄﻮﻝ؛ ﻷﻧﻪ ﻗﺎﻋﺪﺓ‬
‫ﻋﻈﻴﻤﺔ‪ ،‬ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﻛﺜﲑ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻷﻣﻮﺭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ :‬ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻮﺻﻴﺔ ﻭﺍﻟﻄﻼﻕ ﻭﺇﱃ‬
‫ﺁﺧﺮﻩ‪ -‬ﲢﺼﻞ ﻟﻨﺎ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﻟﻀﺮﺭ ﻭﺍﻟﻀﺮﺍﺭ ﳐﺘﻠﻔﺎﻥ ﻭﺃﻥ ﻫﺬﺍ ﻟﻪ ﻣﻌﲎ‪ ،‬ﻭﻫﺬﺍ ﻟﻪ ﻣﻌﲎ‪ ،‬ﻭﺃﻧﻪ ﻣﻨﺘﻒ ﺍﻟﻀﺮﺭ‬
‫ﻭﺍﻟﻀﺮﺍﺭ ﺷﺮﻋﺎ‪ ،‬ﻳﻌﲏ‪ :‬ﰲ ﺍﻟﺘﺸﺮﻳﻊ‪.‬‬

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‫ﻭﻛﺬﻟﻚ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺃﻥ ﻻ ﻳﻀﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﻀﺮﺭ ﻣﻨﻪ ﻣﺎ ﻫﻮ ﻟﻠﻌﺒﺪ ﻓﻴﻪ ﻣﺼﻠﺤﺔ‪ ،‬ﻓﻬﺬﺍ‬
‫ﻻ ﳚﻮﺯ ﺑﺎﺗﻔﺎﻕ‪ ،‬ﻭﺍﻟﻀﺮﺍﺭ ﺍﻟﺬﻱ ﻻ ﻣﺼﻠﺤﺔ ﻟﻠﻌﺒﺪ ﻓﻴﻪ‪ ،‬ﻭﱂ ﲡﺮ ﺍﻟﻌﺎﺩﺓ ﻓﻬﺬﺍ ﺃﻳﻀﺎ ﻣﻨﻔﻲ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﳛﺼﻞ ﺑﻪ‬
‫ﻧﻮﻉ ﺃﺫﻯ ﻣﻊ ﺑﻘﺎﺀ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﺟﺮﻳﺎﻥ ﺍﻟﻌﺎﺩﺓ ﰲ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻨﻔﻰ ﺷﺮﻋﺎ‪ ،‬ﻭﻻ ﳚﺐ ﺑﻪ ﺇﺯﺍﻟﺔ ﺍﻟﻀﺮﺍﺭ‪ ،‬ﻫﺬﺍ‬
‫ﻣﻠﺨﺺ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﻣﺒﺎﺣﺚ‪.‬‬
‫ﻭﻫﻮ ﻳﺴﺘﺪﻋﻲ ﺃﻃﻮﻝ ﻣﻦ ﻫﺬﺍ ﺑﻜﺜﲑ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﻭﺍﻷﻣﺜﻠﺔ؛ ﻷﻧﻪ ﺩﺍﺧﻞ ‪-‬ﺃﻳﻀﺎ‪ -‬ﺿﻤﻦ ﻗﺎﻋﺪﺓ‬
‫ﻓﻘﻴﻬﺔ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻟﻀﺮﺭ ﻳﺰﺍﻝ‪ ،‬ﻭﳍﺎ ﺗﻔﺮﻳﻌﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﺭﲟﺎ ﻣﺮ ﻣﻌﻜﻢ ﺑﻌﻀﻬﺎ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‬

‫ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﳌﺪﻋﻲ ﻭﺍﻟﻴﻤﲔ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ‬

‫ﻟﻮ ﻳﻌﻄﻰ ﺍﻟﻨﺎﺱ ﺑﺪﻋﻮﺍﻫﻢ‪ ،‬ﻻﺩﻋﻰ ﺭﺟﺎﻝ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬ ‫‪‬‬ ‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪-‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﺃﻥ ﺍﻟﻨﱯ‬
‫ﺣﺪﻳﺚ ﺣﺴﻦ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ‬ ‫‪‬‬ ‫ﺃﻣﻮﺍﻝ ﻗﻮﻡ ﻭﺩﻣﺎﺀﻫﻢ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﳌﺪﻋﻲ ﻭﺍﻟﻴﻤﲔ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ‬
‫ﻭﻏﲑﻩ‪ ،‬ﻫﻜﺬﺍ ﻭﺑﻌﻀﻪ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﰲ ﺑﺎﺏ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﺒﻴﻨﺎﺕ ﻭﺍﳋﺼﻮﻣﺎﺕ‪ ،‬ﻗﺎﻝ‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪-‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ‪-‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪  :‬ﻟﻮ ﻳﻌﻄﻰ ﺍﻟﻨﺎﺱ ﺑﺪﻋﻮﺍﻫﻢ‪ ،‬ﻻﺩﻋﻰ ﺭﺟﺎﻝ ﺃﻣﻮﺍﻝ ﻗﻮﻡ ﻭﺩﻣﺎﺀﻫﻢ ‪. ‬‬
‫ﻳﻌﲏ ﺃﻧﻪ ﻟﻮ ﻛﺎﻧﺖ ﺍﳌﺴﺄﻟﺔ ﰲ ﺍﳊﻜﻢ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﺪﻋﻮﻯ‪ ،‬ﻓﺈﻧﻪ‬ ‫‪‬‬ ‫ﻟﻮ ﻳﻌﻄﻰ ﺍﻟﻨﺎﺱ ﺑﺪﻋﻮﺍﻫﻢ‬ ‫‪‬‬

‫ﺳﻴﺄﰐ ﻷﺟﻞ ﺍﻟﺒﻐﻀﺎﺀ ﻭﺍﻟﺸﺤﻨﺎﺀ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻳﺄﰐ ﻣﻦ ﻳﺪﻋﻲ ﻣﺎﻝ ﻏﲑﻩ‪ ،‬ﺑﻞ‪ ،‬ﻭﻳﺪﻋﻲ ﺩﻣﻪ‪ ،‬ﺇﺫﺍ ﻣﺎﺕ ﺑﺄﻱ‬
‫ﻃﺮﻳﻘﺔ‪ ،‬ﺍﺩﻋﻲ ﺃﻥ ﻓﻼﻧﺎ ﻫﻮ ﺍﻟﻘﺎﺗﻞ‪ .‬ﻟﻮ ﺃﻋﻄﻲ ﺍﻟﻨﺎﺱ ‪-‬ﲟﺠﺮﺩ ﺍﻟﺪﻋﻮﻯ‪ ،‬ﺑﻼ ﺑﻴﻨﺔ‪ -‬ﳊﺼﻞ ﺧﻠﻞ ﻛﺜﲑ ﰲ ﺍﻷﻣﺔ‬
‫ﻭﰲ ﺍﻟﻨﺎﺱ؛ ﻷﻥ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﳌﺸﺎﺣﺔ ﻭﻋﻠﻰ ﺍﻟﺒﻐﻀﺎﺀ ﻭﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻓﻘﺪ ﻳﻨﺘﺞ ﻣﻦ ﺫﻟﻚ ﺃﻥ‬
‫ﻳﺪﻋﻲ ﺃﻧﺎﺱ ﺃﻣﻮﺍﻝ ﻗﻮﻡ ﻭﺩﻣﺎﺀﻫﻢ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻟﻮ ﻳﻌﻄﻰ ﺍﻟﻨﺎﺱ ﺑﺪﻋﻮﺍﻫﻢ ‪ ‬ﻳﻌﲏ‪ :‬ﺑﻼ‬
‫ﺑﻴﻨﺔ ﻋﻠﻰ ﻣﺎ ﺍﺩﻋﻮﺍ‪ ،‬ﻻﺩﻋﻰ ﺭﺟﺎﻝ ﺃﻣﻮﺍﻝ ﻗﻮﻡ ﻭﺩﻣﺎﺀﻫﻢ ‪.‬‬

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‫ﻭﻫﺬﺍ ﺍﻹﺩﻋﺎﺀ ﺑﻼ ﺑﻴﻨﺔ ﻣﺮﻓﻮﺽ؛ ﻭﳍﺬﺍ ﻛﺎﻥ ﻟﺰﺍﻣﺎ ﻋﻠﻰ ﺍﳌﺪﻋﻲ ﺃﻥ ﻳﺄﰐ ﺑﺎﻟﺒﻴﻨﺔ‪ ،‬ﻭﻋﻘﺐ ﻋﻠﻴﻪ ﻛﺘﻔﺴﲑ‬
‫ﻟﺬﻟﻚ ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻭﻟﻜﻦ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﳌﺪﻋﻲ‪ ،‬ﻭﺍﻟﻴﻤﲔ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ‪ ،‬ﻗﻮﻟﻪ‪  :‬ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ‬
‫ﺍﳌﺪﻋﻲ ‪ ‬ﺍﻟﺒﻴﻨﺔ ﺍﺳﻢ ﻟﻜﻞ ﻣﺎ ﻳﺒﲔ ﺍﳊﻖ‪ ،‬ﻭﻳﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺨﺘﺎﺭ‪ ،‬ﻓﺎﻟﺒﻴﻨﺎﺕ ﺇﺫﺍ ﻛﺜﲑﺓ‪ ،‬ﻓﺎﻟﺸﻬﻮﺩ ﻣﻦ‬
‫ﺍﻟﺒﻴﻨﺎﺕ‪ ،‬ﻭﺍﻹﻗﺮﺍﺭ ﻣﻦ ﺍﻟﺒﻴﻨﺎﺕ‪ ،‬ﻭﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﺒﻴﻨﺎﺕ‪ ،‬ﻭﻓﻬﻢ ﺍﻟﻘﺎﺿﻲ ﺑﺎﺧﺘﺒﺎﺭ ‪-‬ﺃﻳﻀﺎ‪-‬‬
‫ﻣﻦ ﺍﻟﺒﻴﻨﺎﺕ‪ ،‬ﻓﻬﻢ ﺍﻟﻘﺎﺿﻲ ﻟﻠﻤﺴﺄﻟﺔ ﺑﺎﺧﺘﺒﺎﺭ‪ ،‬ﳜﺘﱪ ﺑﻪ ﺍﳋﺼﻤﲔ‪ ،‬ﻓﻴﻈﻬﺮ ﺑﻪ ﻟﻪ ﻭﺟﻪ ﺍﳊﻖ ﻫﺬﺍ ﻣﻦ ﺍﻟﺒﻴﻨﺎﺕ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﻟﺒﻴﻨﺎﺕ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻟﻴﺴﺖ ﻣﻨﺤﺼﺮﺓ ﰲ ﺃﻭﺟﻪ ﻣﻦ ﺃﻭﺟﻪ ﺍﻟﺜﺒﻮﺕ‪ ،‬ﺑﻞ ﻫﻲ ﻋﺎﻣﺔ ﰲ ﻛﻞ ﻣﺎ ﻳﺒﲔ‬
‫ﺍﳊﻖ‪ ،‬ﻭﻳﻈﻬﺮﻩ‪ ،‬ﻭﻫﺬﻩ ﺗﺴﺘﺠﺪ ﻣﻊ ﺍﻷﺯﻣﺎﻥ‪ ،‬ﻭﻛﻞ ﺯﻣﻦ ﻟﻪ ﺑﻴﻨﺎﺕ ﲣﺘﻠﻒ ﺃﻳﻀﺎ‪ ،‬ﻭﺗﺰﻳﺪ ﻋﻦ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ‬
‫ﻗﺒﻠﻪ‪ ،‬ﺃﻭ ﲣﺘﻠﻒ‪ ،‬ﻓﻼ ﺑﺪ ﺇﺫﺍ ﰲ ﺍﻟﺒﻴﻨﺎﺕ ﻣﻦ ﺭﻋﺎﻳﺔ ﺍﳊﺎﻝ ﻭﺭﻋﺎﻳﺔ ﺍﻟﺒﻼﺩ ﻭﺭﻋﺎﻳﺔ ﺃﻋﺮﺍﻑ ﺍﻟﻨﺎﺱ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺗﻘﺮﺭ ﻫﺬﺍ‪ ،‬ﻓﺎﻟﺒﻴﻨﺔ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﺳﻢ ﻟﻠﺒﻴﺎﻥ‪ ،‬ﻭﻣﺎ ﻳﺒﲔ ﺑﻪ ﺍﻟﺸﻲﺀ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺑﻴﻨﺔ‪ ،‬ﻭﺃﺭﻓﻊ ﻣﻨﻬﺎ ﺍﻟﱪﻫﺎﻥ‪ ،‬ﻭﺃﺭﻓﻊ ﻣﻦ‬
‫‪.          ‬‬ ‫‪‬‬ ‫ﺍﻟﱪﻫﺎﻥ ﺍﻵﻳﺔ ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬‬
‫ﻳﻌﲏ‪ :‬ﻣﺎ ﺟﺌﺘﻨﺎ ﺑﺸﻲﺀ ﻳﺒﲔ ﺃﻧﻚ ﺻﺎﺩﻕ ﰲ ﺫﻟﻚ‪ ،‬ﻳﻌﲏ‪ :‬ﰲ ﺩﻋﻮﻯ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺩﻋﻮﻯ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﻣﺎ ﳓﻦ‬
‫‪      ‬‬ ‫‪‬‬ ‫ﺑﺘﺎﺭﻛﻲ ﺁﳍﺘﻨﺎ ﻋﻦ ﻗﻮﻟﻚ‪ ،‬ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ ‪:-‬‬
‫‪              ‬ﻓﺠﻌﻞ ﺍﻟﺒﻴﻨﺔ‬
‫ﻫﻲ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﺍﻟﺒﻴﻨﺔ ﻳﺆﺗﺎﻫﺎ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻓﺘﻨﻮﻋﺖ ﺍﻟﺒﻴﻨﺔ؛ ﻷﻥ ﺍﻟﺒﻴﻨﺔ ﺍﺳﻢ ﳌﺎ ﻳﻈﻬﺮ ﺍﳊﻖ‪ ،‬ﻭﻳﺪﻝ‬
‫ﻋﻠﻴﻪ؛ ﻓﻠﻬﺬﺍ ﻗﻴﻞ ﻟﻠﺮﺳﻮﻝ ﺇﻧﻪ ﺑﻴﻨﺔ‪ ،‬ﻭﻟﻠﻜﺘﺎﺏ ﺇﻧﻪ ﺑﻴﻨﺔ‪ ،‬ﻭﻟﻠﺸﺎﻫﺪ ﺇﻧﻪ ﺑﻴﻨﺔ‪ ،‬ﻭﻫﻜﺬﺍ‪.‬‬
‫ﻓﺎﻟﺒﻴﻨﺔ ﺇﺫﻥ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ ﺃ‪‬ﺎ ﺍﺳﻢ ﻋﺎﻡ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﺎ ﻳﺒﲔ ﺍﳊﻖ‪ ،‬ﻭﻳﻈﻬﺮﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻜﻦ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ‬
‫ﺍﳌﺪﻋﻲ‪ ،‬ﻭﺍﻟﻴﻤﲔ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﻳﻌﱪﻭﻥ ﻋﻦ ﺫﻟﻚ ﺑﻘﻮﳍﻢ‪ :‬ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﳌﺪﻋﻲ ﻭﺍﻟﻴﻤﲔ ﻋﻠﻰ ﺍﳌﺪﻋﻰ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﺫﻛﺮ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻭﺭﻭﻱ ‪-‬ﺃﻳﻀﺎ‪ -‬ﰲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪،‬‬
‫ﻭﺃﲨﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻣﻦ ﺃﻥ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﳌﺪﻋﻲ‪ ،‬ﻭﺃﻥ ﺍﳌﺪﻋﻲ ﻻ ﺗﺆﺧﺬ ﺩﻋﻮﺍﻩ‪،‬‬
‫ﻭﻻ ﻳﻠﺘﻔﺖ ﳍﺎ ﻣﻦ ﺣﻴﺚ ﻣﻄﺎﻟﺒﺘﻪ ﺑﺸﻲﺀ‪ ،‬ﺣﱴ ﻳﺄﰐ ﺑﺒﻴﻨﺔ ﺗﺜﺒﺖ ﻟﻪ ﻫﺬﺍ ﺍﳊﻖ‪.‬‬

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‫ﻭﺍﳌﺪﻋ‪‬ﻲ ﻭﺍﳌﺪﻋ‪‬ﻰ ﻋﻠﻴﻪ ﺍﺧﺘﻠﻔﺖ ﻓﻴﻬﻤﺎ ﻋﺒﺎﺭﺍﺕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻟﻜﻦ ﺍﻟﺘﺤﻘﻴﻖ ﻓﻴﻬﻤﺎ‪ ،‬ﺃﻭ ﺍﻟﺼﻮﺍﺏ ﺃﻥ‬
‫ﺍﳌﺪﻋ‪‬ﻲ ﻣﻦ ﺇﺫﺍ ﺳﻜﺖ ﺗﺮﻙ‪ ،‬ﻭﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ﻣﻦ ﺇﺫﺍ ﺳﻜﺖ ﱂ ﻳﺘﺮﻙ‪ ،‬ﻭﻳﻌﱪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻛﺘﺐ‬
‫‪‬‬ ‫ﺍﻟﻔﻘﻪ‪ ،‬ﰲ ﺍﻟﻘﻀﺎﺀ ﰲ ﺁﺧﺮﻩ‪ ،‬ﻋﻦ ﺍﳌﺪﻋﻲ ﻭﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ﺑﺎﻟﺪﺍﺧﻞ ﻭﺍﳋﺎﺭﺝ‪ ،‬ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺍﳌﺪﻋﻲ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﻟﻜﻦ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﳌﺪﻋﻲ ‪ ‬ﺃﻥ ﺍﳌﺪﻋﻲ‪ ،‬ﻫﻮ ﻣﻦ ﺇﺫﺍ ﺳﻜﺖ ﻋﻦ ﺍﻟﻘﻀﻴﺔ ﺗﺮﻙ؛ ﻷﻧﻪ ﻫﻮ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻓﻴﺪﻋﻲ ﻋﻠﻰ‬
‫ﻏﲑﻩ ﺷﻴﺌﺎ‪ ،‬ﻓﻠﻮ ﻗﺎﻝ‪ :‬ﺳﻜﺖ ﻋﻦ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ‪ ،‬ﺗﺮﻙ ﺇﺫ ﻻ ﻣﻄﺎﻟﺐ ﻟﻪ ﺑﺸﻲﺀ‪.‬‬
‫ﻭﻗﺪ ﻳﻨﻘﻠﺐ ﺍﳌﺪﻋﻲ ﻣﺪﻋﻰ ﻋﻠﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﺼﻢ ﻻ ﻳﺴﻜﺖ ﻋﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﺳﻜﺖ ﺃﺣﺪ ﺍﳋﺼﻤﲔ‪،‬‬
‫ﻭﺑﺴﻜﻮﺗﻪ ﻳﺘﺮﻙ‪ ،‬ﺻﺎﺭ ﻣﺪﻋﻴﺎ‪ ،‬ﻭﺇﺫﺍ ﺳﻜﺖ ﻭﺑﺴﻜﻮﺗﻪ ﱂ ﻳﺘﺮﻙ ﺻﺎﺭ ﻣﺪﻋﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﻳﻨﻘﻠﺐ ‪-‬ﻛﻤﺎ ﺫﻛﺮﺕ‬
‫ﻟﻚ‪ -‬ﺍﳌﺪﻋﻲ ﺇﱃ ﻣﺪﻋﻰ ﻋﻠﻴﻪ ﰲ ﺑﻌﺾ ﺍﳊﺎﻻﺕ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﳌﺪﻋﻲ ‪ ‬ﻳﻌﲏ‪ :‬ﺇﺫﺍ ﺃﺗﻰ ﺃﺣﺪ ﻭﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺃﺩﻋﻲ ﻋﻠﻰ ﻓﻼﻥ ﺑﺄﻧﻪ ﺃﺧﺬ ﺃﺭﺿﻲ‪ ،‬ﺃﻭ ﺃﺧﺬ‬
‫ﺳﻴﺎﺭﰐ‪ ،‬ﺃﻭ ﺃﻧﻪ ﺃﺧﺬ ﻣﻦ ﻣﺎﱄ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﺃﻭ ﺃﱐ ﺃﻗﺮﺿﺘﻪ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﺃﻃﺎﻟﺒﻪ ﺑﺮﺩﻩ ﻓﻴﻘﺎﻝ‪ :‬ﺃﻳﻦ ﺍﻟﺒﻴﻨﺔ ﺍﻟﱵ‬
‫ﺗﺜﺒﺖ ﺫﻟﻚ ؟ ﻫﻞ ﻋﻨﺪﻙ ﺷﻬﻮﺩ ؟ ﻫﺬﺍ ﻧﻮﻉ ﻣﻦ ﺍﻟﺒﻴﻨﺎﺕ‪ ،‬ﻫﻞ ﻋﻨﺪﻙ ﻭﺭﻗﺔ ﻣﺸﻬﻮﺩ ﻋﻠﻴﻬﺎ ؟ ﺃﻭ ﺃﺷﺒﺎﻩ ﺫﻟﻚ‬
‫ﺗﺜﺒﺖ ﺫﻟﻚ‪ ،‬ﻣﺎ ﺩﻟﻴﻠﻚ‪ ،‬ﺃﻭ ﻣﺎ ﺑﻴﻨﺘﻚ ﻋﻠﻰ ﻫﺬﺍ ؟‬
‫ﻓﻴﺄﰐ ﺑﺎﻟﺒﻴﻨﺔ‪ ،‬ﻓﻼ ﻳﻨﻈﺮ ﺇﱃ ﺩﻋﻮﺍﻩ ﳎﺮﺩﺓ ﺣﱴ ﻳﺄﰐ ﺑﺒﻴﻨﺔ‪ ،‬ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﳊﺎﻻﺕ ﻻ ﻳﻜﻮﻥ ﺛﹶﻢ‪ ‬ﺑﻴﻨﺔ‬
‫ﻟﻠﻤﺪﻋﻲ‪ ،‬ﻓﻴﺘﻮﺟﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﺍﻷﻣﻮﺭ ﺍﳌﺎﻟﻴﺔ‪ ،‬ﻳﺘﻮﺟﻪ ﻓﻴﻬﺎ ﺍﻟﻴﻤﲔ ﻋﻠﻰ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ‬
‫ﺧﺼﻤﻲ‪ ،‬ﻓﻴﺄﰐ ﻓﻴﻘﻮﻝ‪ :‬ﻫﺬﺍ ﻟﻴﺲ ﻟﻪ ﻋﻨﺪﻱ ﺷﻲﺀ‪ ،‬ﻓﻬﻨﺎ ﻳﻨﻜﺮ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ﺃﺣﻘﻴﺔ ﺍﳌﺪﻋﻲ ﺑﺸﻲﺀ‪ ،‬ﻭﻻ ﺑﻴﻨﺔ‬
‫ﻟﻠﻤﺪﻋﻲ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﲑﻯ ﺍﻟﻘﺎﺿﻲ ﺃﻥ ﺗﺘﻮﺟﻪ ﺍﻟﻴﻤﲔ ﺇﱃ ﺍﳌﻨﻜﺮ‪ ،‬ﻳﻌﲏ‪ :‬ﺇﱃ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ﺍﻟﺬﻱ ﻳﻘﻮﻝ‪ :‬ﻟﻴﺲ‬
‫ﻟﻪ ﻋﻨﺪﻱ ﺷﻲﺀ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻌﲎ ﻗﻮﻟﻪ‪  :‬ﻭﺍﻟﻴﻤﲔ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ ‪ ‬ﺃﻭ ﺍﻟﻴﻤﲔ ﻋﻠﻰ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺃﻧﻜﺮ ﺣﻘﺎ ﻃﻮﻟﺐ‬
‫ﺑﻪ‪ ،‬ﻭﻻ ﺑﻴﻨﺔ ﺛﺎﺑﺘﺔ ﺗﺪﻝ ﻋﻠﻴﻪ ﺑﻴﻨﺔ ﻭﺍﺿﺤﺔ‪ ،‬ﻭﺇﳕﺎ ﻫﻨﺎﻙ ﻧﻮﻉ ﺑﻴﻨﺔ ﻭﻟﻜﻨﻬﺎ ﱂ ﺗﻜﻤﻞ‪ ،‬ﺃﻭ ﻣﺎ ﻳﺮﻯ ﺍﻟﻘﺎﺿﻲ ﻓﻴﻪ‪،‬‬
‫ﺃﻥ ﻓﻴﻪ ﺣﺎﺟﺔ ﻟﻄﻠﺐ ﺍﻟﻴﻤﲔ‪ ،‬ﻓﺈﻧﻪ ﺗﺘﻮﺟﻪ ﺍﻟﻴﻤﲔ ﻟﻠﻤﺪﻋﻰ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﻣﻨﻜﺮ‪.‬‬
‫ﻧﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﳌﺪﻋﻲ ﻻ ﻳﻄﺎﻟﺐ ﺑﺎﻟﻴﻤﲔ؛ ﻷﻧﻪ ﻫﻮ ﺻﺎﺣﺐ ﺍﻟﺪﻋﻮﻯ‪ ،‬ﻓﺈﳕﺎ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻛﺬﻟﻚ‬
‫ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ﺇﺫﺍ ﺃﻧﻜﺮ‪ ،‬ﻓﺈﳕﺎ ﻋﻠﻴﻪ ﺍﻟﻴﻤﲔ‪ ،‬ﻭﻳﱪﺃ ﻃﺒﻌﺎ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ﻋﻨﺪﻩ ﺑﻴﻨﺎﺕ ﺃﺧﺮﻯ ﻓﻴﺪﱄ ‪‬ﺎ‪ ،‬ﻭﺗﻜﻮﻥ ﺑﻴﻨﺔ ﺃﻗﻮﻯ ﻣﻦ ﺑﻴﻨﺔ ﺧﺼﻤﻪ‪.‬‬
‫ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺟﺎﺀﺕ ﰲ ﺍﻟﻘﻀﺎﺀ ﺑﺈﻗﺎﻣﺔ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﳊﻖ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺇﳕﺎ‬
‫ﻳﻜﻮﻥ ﺑﺎﺟﺘﻤﺎﻉ ﺍﻟﻘﺮﺍﺋﻦ ﻭﺍﻟﺪﻻﺋﻞ ﻭﺍﻟﺒﻴﻨﺎﺕ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﳊﻖ ﻷﺣﺪ ﺍﳋﺼﻤﲔ‪ ،‬ﻭﺃﻥ ﺍﳊﺎﻛﻢ ﻻ ﳛﻜﻢ ﲟﺠﺮﺩ‬
‫ﺭﺃﻳﻪ ﻭﻻ ﻳﻌﻠﻤﻪ‪.‬‬
‫ﻓﻼ ﳚﻮﺯ ﻟﻠﺤﺎﻛﻢ ﻳﻌﲏ‪ :‬ﻟﻠﻘﺎﺿﻲ ﺃﻥ ﳛﻜﻢ ﺑﻌﻠﻤﻪ‪ ،‬ﻭﺇﳕﺎ ﳛﻜﻢ ﲟﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺪﻻﺋﻞ‪ ،‬ﻓﻠﻮ ﺃﺗﺎﻩ ﺭﺟﻞ ﻣﻦ‬
‫ﺃﺻﺪﻕ ﺍﻟﻨﺎﺱ ﻭﺃﺻﻠﺤﻬﻢ ﻭﻗﺎﻝ ﺃﻧﺎ ﻋﻨﺪﻱ‪ ،‬ﺃﻧﺎ ﱄ ﻋﻠﻰ ﻓﻼﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﻻ ﺑﻴﻨﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳛﻜﻢ ﺑﻌﻠﻤﻪ ﰲ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻫﻮ ﻳﻌﻠﻢ ﺑﻌﺾ ﻣﺎ ﰲ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺒﻴﻨﺔ ﻣﻦ ﺍﳌﺪﻋﻲ ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﺇﺛﺒﺎﺕ‬
‫ﺫﻟﻚ ﻓﻴﺤﻜﻢ ﻟﻪ‪ ،‬ﺃﻭ ﺍﻟﻴﻤﲔ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ ﰲ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ‪.‬‬
‫ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ ‪-‬ﰲ ﺍﳋﺼﻮﻣﺔ ﻭﺇﺩﻻﺀ ﻛﻞ ﲝﺠﺔ ‪  -‬ﻓﻠﻌﻞ ﺑﻌﻀﻜﻢ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺃﳊﻦ ﲝﺠﺘﻪ ﻣﻦ ﺧﺼﻤﻪ‪ ،‬ﻓﺄﻗﻀﻲ ﻟﻪ ‪ ،‬ﻓﺈﳕﺎ ﺃﻗﻀﻲ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺃﲰﻊ‪ ،‬ﻓﻤﻦ ﻗﻀﻴﺖ ﻟﻪ ﻣﻦ ﺣﻖ ﺃﺧﻴﻪ ﺑﺸﻲﺀ‪،‬‬
‫ﻓﺈﳕﺎ ﻫﻮ ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻠﻴﺄﺧﺬ ﺃﻭ ﻟﻴﺪﻉ ‪ ‬ﻓﺤﻜﻢ ﺍﻟﻘﺎﺿﻲ ﻻ ﳚﻌﻞ ﳌﻦ ﻟﻴﺲ ﻟﻪ ﺍﳊﻖ‪ ،‬ﳚﻌﻞ ﺍﳌﺴﺄﻟﺔ ﺣﻘﺎ‬
‫ﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻌﺎﻣﺔ‪.‬‬
‫ﻭﺍﻟﻨﺎﺱ ﻳﻈﻨﻮﻥ ﺃﻥ ﺍﻟﻘﺎﺿﻲ ﺇﺫﺍ ﺣﻜﻢ‪ ،‬ﻓﻤﻌﻨﺎﻩ ﺃﻥ ﻣﻦ ﺣﻜﻢ ﻟﻪ‪ ،‬ﻓﻠﻪ ﺍﳊﻖ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﺒﻄﻼ ﰲ‬
‫ﻧﻔﺲ ﺍﻷﻣﺮ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﻃﻞ؛ ﻷﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ ﻫﻨﺎ‪  :‬ﻓﻤﻦ ﻗﻀﻴﺖ ﻟﻪ ﻣﻦ ﺣﻖ ﺃﺧﻴﻪ‪ ،‬ﻓﺈﳕﺎ ﻫﻮ‬
‫ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻠﻴﺄﺧﺬ‪ ،‬ﺃﻭ ﻓﻠﻴﺪﻉ ‪ ‬ﻭﻫﺬﺍ ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﳌﺮﺀ ﻻ ﳛﺼﻞ ﻟﻪ ﺍﳊﻖ ﲟﺠﺮﺩ ﺣﻜﻢ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﺑﻞ ﻻ‬
‫ﺑﺪ ﺃﻥ ﻳﻌﻠﻢ ﻫﻮ ﺃﻥ ﻫﺬﺍ ﺣﻖ ﰲ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﺃﻥ ﺍﳌﺴﺄﻟﺔ ﻣﺘﺮﺩﺩﺓ ﳛﺘﺎﺝ ﻓﻴﻬﺎ ﺇﱃ ﺣﻜﻢ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻣﺒﻄﻼ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺴﺘﺤﻞ ﺍﻷﻣﺮ ﲝﻜﻢ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻓﺈﳕﺎ ﻫﻲ ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﻨﺎﺭ ﻳﺄﺧﺬﻫﺎ‪ ،‬ﻭﻣﺎ ﺃﻋﻈﻢ ﺫﻟﻚ ! ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‬

‫ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ‬
‫ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪-‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ‪ -‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ‪  :‬ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ‪،‬‬
‫ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﺿﻌﻒ ﺍﻹﳝﺎﻥ ‪ ‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﺪﻳﺚ ﻋﻈﻴﻢ ‪-‬ﺃﻳﻀﺎ‪ -‬ﰲ ﺑﻴﺎﻥ ﻭﺟﻮﺏ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻫﻮ ﺣﺪﻳﺚ‬
‫ﻣﻌﻠﻮﻡ ﻟﺪﻳﻜﻢ ﺑﺘﻔﺎﺻﻴﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﻛﺜﺮ ﺑﻴﺎﻧﻪ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻟﻜﻦ ﳔﺘﺼﺮ ﺍﳌﻘﺎﻡ‪ ،‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ‬
‫‪‬‬ ‫ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ‪ ،‬ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ‬ ‫‪‬‬ ‫ﻳﻘﻮﻝ‪:‬‬ ‫‪‬‬ ‫ﺍﳋﺪﺭﻱ ‪-‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ‪ -‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺍﳌﻨﻜﺮ‪ :‬ﺍﺳﻢ ﳌﺎ ﻋﺮﻑ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻗﺒﺤﻪ ﻭﺍﻟﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻣﻨﻜﺮﺍ ﺣﱴ ﻳﻜﻮﻥ ﳏﺮﻣﺎ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﻨﺎ‬
‫ﻗﺎﻝ‪  :‬ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ‪ ،‬ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ ‪ ‬ﻓﻬﻨﺎ ﺷﺮﻁ‪ ،‬ﺃﻣﺎ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ‪ ،‬ﻓﻬﻮ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻐﻴﲑ ﺑﺎﻟﻴﺪ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ﻣﻊ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺃﻣﺎ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﻓﻬﻮ ﻗﻮﻟﻪ‪  :‬ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ ‪ ‬ﻭﺍﻟﻔﻌﻞ ﺭﺃﻯ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﺗﻌﻠﻖ ﺑﻪ ﺍﳊﻜﻢ‪ ،‬ﻭﻫﻮ ﻭﺟﻮﺏ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﺭﺃﻯ ﻫﻨﺎ ﺑﺼﺮﻳﺔ؛ ﻷ‪‬ﺎ ﺗﻌﺪﺕ ﺇﱃ ﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ‪،‬‬
‫ﻓﺤﺼﻞ ﻟﻨﺎ ﺑﺬﻟﻚ ﺃﻥ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ ﺑﻌﻴﻨﻪ‪ ،‬ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ‪ ،‬ﻭﻫﺬﺍ ﺗﻘﻴﻴﺪ ﻟﻮﺟﻮﺏ ﺍﻹﻧﻜﺎﺭ‬
‫ﲟﺎ ﺇﺫﺍ ﺭﺅﻱ ﺑﺎﻟﻌﲔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺑﺎﳌﻨﻜﺮ‪ ،‬ﻓﻼ ﻳﻜﺘﻔﻰ ﺑﻪ ﰲ ﻭﺟﻮﺏ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﻇﺎﻫﺮ ﻫﺬﺍ‬
‫ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﺐ ﺣﱴ ﻳﺮﻯ ﺑﺎﻟﻌﲔ‪ ،‬ﻭﻳﱰﻝ ﺍﻟﺴﻤﻊ ﺍﶈﻘﻖ ﻣﱰﻟﺔ ﺍﻟﺮﺃﻱ‬
‫ﺑﺎﻟﻌﲔ‪ ،‬ﻓﺈﺫﺍ ﲰﻊ ﻣﻨﻜﺮﺍ ﲰﺎﻋﺎ ﳏﻘﻘﺎ‪ ،‬ﲰﻊ ﺻﻮﺕ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ﰲ ﺧﻠﻮﺓ ﳏﺮﻣﺔ ﲰﺎﻋﺎ ﳏﻘﻘﺎ‪ ،‬ﻳﻌﺮﻑ ﺑﻴﻘﲔ‬
‫ﺃﻥ ﻫﺬﺍ ﳏﺮﻡ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻔﻌﻞ…‪ .‬ﺃﻥ ﻫﺬﺍ ﰲ ﻛﻼﻣﻪ ﺇﳕﺎ ﻫﻮ ﻣﻊ ﺃﺟﻨﺒﻴﺔ ﻭﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﳚﺐ ﻋﻠﻴﻪ ﺍﻹﻧﻜﺎﺭ؛‬
‫ﻟﺘﱰﻳﻞ ﺍﻟﺴﻤﺎﻉ ﺍﶈﻘﻖ ﻣﱰﻟﺔ ﺍﻟﻨﻈﺮ‪.‬‬
‫ﻛﺬﻟﻚ ﺇﺫﺍ ﲰﻊ ﺃﺻﻮﺍﺕ ﻣﻌﺎﺯﻑ‪ ،‬ﺃﻭ ﺃﺻﻮﺍﺕ ﻣﻼﻩ‪ ،‬ﺃﻭ ﺃﺷﺒﺎﻩ ﺫﻟﻚ ﺑﺴﻤﺎﻉ ﳏﻘﻖ‪ ،‬ﻓﺈﻧﻪ ﳚﺐ ﻋﻠﻴﻪ ﻫﻨﺎ‬
‫ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﺃﻣﺎ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻓﻼ ﻳﺪﺧﻞ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻢ ﲟﻨﻜﺮ‪ ،‬ﻓﺈﻧﻪ ﻫﻨﺎ ﻻ ﻳﺪﺧﻞ ﰲ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻳﺪﺧﻞ ﰲ ﺍﻟﻨﺼﻴﺤﺔ؛ ﻷﻥ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻖ ﺑﺎﻟﺮﺅﻳﺔ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻳﱰﻝ ‪-‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ -‬ﺍﻟﺴﻤﺎﻉ ﺍﶈﻘﻖ‬
‫‪-‬ﻓﻘﻂ‪ -‬ﻣﱰﻟﺔ ﺍﻟﺮﺅﻳﺔ ﻗﺎﻝ‪  :‬ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ ‪ ‬ﻭﰲ ﻗﻮﻟﻪ‪" :‬ﻣﻨﻜﺮﺍ" ﻳﻈﻬﺮ ﺗﻌﻠﻴﻖ ﺍﻷﻣﺮ ﺑﺎﳌﻨﻜﺮ‪ ،‬ﺩﻭﻥ‬
‫ﺍﻟﻮﺍﻗﻊ ﻓﻴﻪ‪ ،‬ﻓﺎﳊﻜﻢ ﺑﺎﻷﻣﺮ ﺑﺎﻟﺘﻐﻴﲑ ﺑﺎﻟﻴﺪ ﻫﺬﺍ ﺭﺍﺟﻊ ﺇﱃ ﺍﳌﻨﻜﺮ‪ ،‬ﺃﻣﺎ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﳌﻨﻜﺮ‪ ،‬ﻓﻬﺬﺍ ﻟﻪ ﲝﺚ ﺁﺧﺮ‪.‬‬
‫ﻗﺎﻝ‪" :‬ﻓﻠﻴﻐﲑﻩ" ﻳﻌﲏ‪ :‬ﻓﻠﻴﻐﲑ ﺍﳌﻨﻜﺮ‪ ،‬ﻓﻼ ﻳﺪﺧﻞ ﰲ ﺍﳊﺪﻳﺚ ﻋﻘﺎﺏ ﻓﺎﻋﻞ ﺍﳌﻨﻜﺮ؛ ﻷﻥ ﻓﺎﻋﻞ ﺍﳌﻨﻜﺮ ﺗﻜﺘﻨﻔﻪ‬
‫ﺃﲝﺎﺙ‪ ،‬ﺃﻭ ﺃﺣﻮﺍﻝ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﻟﻮﺍﺟﺐ ﻣﻌﻪ ﺍﻟﺪﻋﻮﺓ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺘﻨﺒﻴﻪ‪ ،‬ﻭﻗﺪ‬

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‫ﻳﻜﻮﻥ ﺍﳊﻴﻠﻮﻟﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﻨﻜﺮ ﻭﺍﻻﻛﺘﻔﺎﺀ ﺑﺰﺟﺮﻩ ﺑﻜﻼﻡ‪ ،‬ﻭﳓﻮﻩ ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺑﺎﻟﺘﻌﺰﻳﺮ ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ‪ ..‬ﺇﱃ‬
‫ﺁﺧﺮ ﺃﺣﻮﺍﻝ ﺫﻟﻚ ﺍﳌﻌﺮﻭﻓﺔ‪ ،‬ﰲ ﻛﻞ ﻣﻘﺎﻡ ﲝﺴﺐ ﺫﻟﻚ ﺍﳌﻘﺎﻡ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﻓﻴﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪.‬‬
‫ﺍﳌﻘﺼﻮﺩ‪ :‬ﺃﻥ ﺍﳊﺪﻳﺚ ﺩﻝ ﺑﻈﺎﻫﺮﻩ ﻋﻠﻰ ﺗﻌﻠﻴﻖ ﻭﺟﻮﺏ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﺘﻐﻴﲑ ﺑﺎﻟﻴﺪ ﺑﺎﻟﺮﺅﻳﺔ‪ ،‬ﻭﻣﺎ‬
‫ﻳﻘﻮﻡ ﻣﻘﺎﻣﻬﺎ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺑﺎﳌﻨﻜﺮ ﻧﻔﺴﻪ‪ ،‬ﻓﺘﻐﻴﲑ ﺍﳌﻨﻜﺮ‪ ،‬ﻳﻌﲏ ‪-‬ﻣﺜﻼ‪ :-‬ﺭﺟﻞ ﺃﻣﺎﻣﻪ ﺯﺟﺎﺟﺔ ﲬﺮ‪ ،‬ﺃﻭ ﺃﻣﺎﻣﻪ ﺷﻲﺀ ﻣﻦ‬
‫ﺍﳌﻠﻬﻴﺎﺕ ﺍﶈﺮﻣﺔ‪ ،‬ﻓﺈﻧﻜﺎﺭ ﺍﳌﻨﻜﺮ ﻟﻴﺲ ﻫﻮ ﺍﻟﺘﻌﻨﻴﻒ ﻟﻠﻔﺎﻋﻞ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺗﻐﻴﲑ ﻫﺬﺍ ﺍﳌﻨﻜﺮ ﻣﻦ ﺍﳋﻤﺮ‪ ،‬ﺃﻭ ﻣﻦ‬
‫ﺍﳌﻼﻫﻲ ﺍﶈﺮﻣﺔ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﺼﻮﺭ ﺍﶈﺮﻣﺔ‪ ،‬ﺃﻭ ﺃﺷﺒﺎﻩ ﺫﻟﻚ ﺑﺘﻐﻴﲑﻩ ﺑﺎﻟﻴﺪ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ‪.‬‬
‫ﺗﻐﻴﲑﻩ ﺑﺎﻟﻴﺪ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻔﺎﻋﻞ ﻟﻪ ﻓﻬﺬﺍ ﻟﻪ ﺣﻜﻢ ﺁﺧﺮ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ ‪ ‬ﻭﺍﻟﺘﻐﻴﲑ ﻫﻨﺎ ﺃﻭﺟﺐ ﺍﻟﺘﻐﻴﲑ ﺑﺎﻟﻴﺪ‪ ،‬ﻭﻫﺬﺍ ﻣﻘﻴﺪ ﲟﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﻐﻴﲑ ﺑﺎﻟﻴﺪ ﻣﻘﺪﻭﺭﺍ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻏﲑ ﻣﻘﺪﻭﺭ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳚﺐ‪ ،‬ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﻛﻮﻧﻪ ﻣﻘﺪﻭﺭﺍ ﻋﻠﻴﻪ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺑﻴﺘﻚ‬
‫ﺍﻟﺬﻱ ﻟﻚ ﺍﻟﻮﻻﻳﺔ ﻋﻠﻴﻪ ﻳﻌﲏ‪ :‬ﰲ ﺯﻭﺟﻚ ﻭﺃﺑﻨﺎﺋﻚ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﺃﻭ ﰲ ﺃﻳﺘﺎﻡ ﻟﻚ ﺍﻟﻮﻻﻳﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﺃﻭ ﰲ ﻣﻜﺎﻥ‬
‫ﺃﻧﺖ ﻣﺴﺌﻮﻝ ﻋﻨﻪ‪ ،‬ﻭﺃﻧﺖ ﺍﻟﻮﱄ ﻋﻠﻴﻪ‪ ،‬ﻫﺬﺍ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻻﻗﺘﺪﺍﺭ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻴﻚ ﻫﻨﺎ ﺃﻥ ﺗﺰﻳﻠﻪ‪ ،‬ﻭﺇﺫﺍ ﱂ‬
‫ﺗﻐﲑﻩ ﺑﻴﺪﻙ ﻓﺘﺄﰒ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻭﻻﻳﺔ ﻏﲑﻙ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺗﺪﺧﻞ ﺍﻟﻘﺪﺭﺓ ﻫﻨﺎ‪ ،‬ﺃﻭ ﻻ ﺗﻮﺟﺪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ؛ ﻷﻥ‬
‫ﺍﳌﻘﺘﺪﺭ‪ :‬ﻫﻮ ﻣﻦ ﻟﻪ ﺍﻟﻮﻻﻳﺔ ﻓﻴﻜﻮﻥ ﻫﻨﺎ ﺑﺎﺏ ﺍﻟﻨﺼﻴﺤﺔ ﳌﻦ ﻫﺬﺍ ﲢﺖ ﻭﻻﻳﺘﻪ‪،‬ﻟﻴﻐﲑﻩ ﻣﻦ ﻫﻮ ﲢﺖ ﻭﻻﻳﺘﻪ‬
‫ﻭﺍﻟﺘﻐﻴﲑ ﰲ ﺍﻟﺸﺮﻉ ﻟﻴﺲ ﲟﻌﲎ ﺍﻹﺯﺍﻟﺔ‪.‬‬
‫ﺍﻟﺘﻐﻴﲑ‪ :‬ﺍﺳﻢ ﻳﺸﻤﻞ ﺍﻹﺯﺍﻟﺔ‪ ،‬ﻭﻳﺸﻤﻞ ﺍﻹﻧﻜﺎﺭ ﺑﺎﻟﻠﺴﺎﻥ ﺑﻼ ﺇﺯﺍﻟﺔ‪ ،‬ﻳﻌﲏ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺮﺍﻡ‪ ،‬ﻭﻫﺬﺍ ﻻ‬
‫ﳚﻮﺯ‪ ،‬ﻭﻳﺸﻤﻞ ‪-‬ﺃﻳﻀﺎ‪ -‬ﺍﻻﻋﺘﻘﺎﺩ ﺃﻥ ﻫﺬﺍ ﻣﻨﻜﺮ ﻭ ﳏﺮﻡ؛ ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﻴﺎﻥ ﻫﺬﻩ ﺍﳌﻌﺎﱐ‬
‫ﻳﻌﲏ‪ :‬ﻓﻠﻴﻐﲑﻩ‬ ‫‪‬‬ ‫ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ‪ -‬ﺍﻟﺘﻐﻴﲑ ﺑﻴﺪﻩ ‪ -‬ﻓﺒﻠﺴﺎﻧﻪ‬ ‫‪‬‬ ‫ﺍﻟﺜﻼﺙ‪ ،‬ﻓﻘﺎﻝ ﻋﻠﻴﻪ ‪-‬ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-:‬‬
‫ﺑﻠﺴﺎﻧﻪ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻠﺴﺎﻥ ﻻ ﻳﺰﻳﻞ ﺍﳌﻨﻜﺮ ﺩﺍﺋﻤﺎ‪ ،‬ﺑﻞ ﻗﺪ ﻳﺰﻭﻝ ﻣﻌﻪ ﲝﺴﺐ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻔﺎﻋﻞ ﻟﻠﻤﻨﻜﺮ‪ ،‬ﻭﻗﺪ‬
‫ﻻ ﻳﺰﻭﻝ ﻣﻌﻪ ﺍﳌﻨﻜﺮ‪ ،‬ﺗﻘﻮﻝ ﻣﺜﻼ ﻟﻔﻼﻥ‪ :‬ﻫﺬﺍ ﺣﺮﺍﻡ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﻜﺮ ﻻ ﳚﻮﺯ ﻟﻚ‪ ،‬ﻗﺪ ﻳﻨﺘﻬﻲ ﻭﻗﺪ ﻻ ﻳﻨﺘﻬﻲ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺃﺧﱪﺕ ﺍﳋﻠﻖ‪ ،‬ﺃﻭ ﺍﳌﻜﻠﻒ ﺍﻟﻮﺍﻗﻊ ﰲ ﻫﺬﺍ ﺍﳌﻨﻜﺮ‪ ،‬ﺇﺫﺍ ﺃﺧﱪﺗﻪ ﺑﺄﻧﻪ ﻣﻨﻜﺮ ﻭﺣﺮﺍﻡ ﻓﻘﺪ ﻏﲑﺕ‪ ،‬ﻭﺇﺫﺍ ﺳﻜﺖ‪،‬‬
‫ﻓﺈﻧﻚ ﱂ ﺗﻐﲑ‪.‬‬

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‫ﻭﺇﻥ ﻛﻨﺖ ﻻ ﺗﺴﺘﻄﻴﻊ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻓﺘﻐﲑﻩ ﺑﺎﻟﻘﻠﺐ ﺗﻐﻴﲑﺍ ﻻﺯﻣﺎ ﻟﻚ ﻻ ﻳﻨﻔﻚ ﻋﻨﻚ‪ ،‬ﻭﻻ ﺗﻌﺬﺭ ﺑﺎﻟﺘﺨﻠﻒ‬
‫ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﺍﻋﺘﻘﺎﺩ ﺃﻧﻪ ﻣﻨﻜﺮ ﻭﳏﺮﻡ ‪ ،‬ﻭﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻔﻌﻞ ﻳﻌﲏ‪ :‬ﺑﻌﺪﻡ ﺍﻟﺮﺿﺎ ﺑﻪ؛ ﳍﺬﺍ ﺟﺎﺀ ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺃﻧﻪ‬
‫ﻋﻠﻴﻪ ‪-‬ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ‪  :‬ﺇﺫﺍ ﻋﻤﻠﺖ ﺍﳋﻄﻴﺌﺔ ﻛﺎﻥ ﻣﻦ ﻏﺎﺏ ﻋﻨﻬﺎ ﻭﺭﺿﻴﻬﺎ ﻛﻤﻦ ﻋﻤﻠﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ‬
‫ﻭﻫﺬﺍ ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﻟﺮﺍﺿﻲ ﺑﺎﻟﺸﻲﺀ ﻛﻔﺎﻋﻠﻪ؛ ﻷﻥ‬ ‫‪‬‬ ‫ﻏﺎﺏ ﻋﻨﻬﺎ ﻭﻛﺎﻥ ﳑﻦ ﺷﻬﺪﻫﺎ‪ ،‬ﻓﻠﻢ ﻳﻔﻌﻠﻬﺎ ﻛﻤﻦ ﻓﻌﻠﻬﺎ‬
‫‪‬‬ ‫ﺍﳌﻨﻜﺮ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺮ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻳﻘﺮﻩ ﺍﳌﺮﺀ‪ ،‬ﻭﻟﻮ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﺿﺎ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﰲ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪ ‬‬ ‫‪              ‬ﻭﰲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ‪:‬‬
‫‪.        ‬‬
‫ﻓﻤﻦ ﺟﻠﺲ ﰲ ﻣﻜﺎﻥ ﻳﺴﺘﻬﺰﺃ ﻓﻴﻪ ﺑﺂﻳﺎﺕ ﺍﷲ‪ ،‬ﻭﻫﻮ ﺟﺎﻟﺲ ﻻ ﻳﻔﺎﺭﻕ ﻫﺬﺍ ﺍﳌﻜﺎﻥ‪ ،‬ﻓﻬﻮ ﰲ ﺣﻜﻢ ﺍﻟﻔﺎﻋﻞ‬
‫ﻣﻦ ﺟﻬﺔ ﺭﺿﺎﻩ ﺑﺬﻟﻚ؛ ﻷﻥ ﺍﻟﺮﺍﺿﻲ ﺑﺎﻟﺬﻧﺐ ﻛﻔﺎﻋﻠﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺇﺫﺍ ﺗﺒﲔ ﺫﻟﻚ‪ ،‬ﻓﻬﺎ ﻫﻨﺎ ﻣﺴﺎﺋﻞ‬
‫ﺗﺘﻌﻠﻖ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫﻲ ﺃﻥ ﺍﻹﻧﻜﺎﺭ ‪ -‬ﻭﺟﻮﺏ ﺍﻹﻧﻜﺎﺭ ‪ -‬ﻣﺘﻌﻠﻖ ﺑﺎﻟﻘﺪﺭﺓ ﺑﺎﻹﲨﺎﻉ‪ ،‬ﻭﻣﺘﻌﻠﻖ ﺑﻈﻦ‬
‫ﺍﻻﻧﺘﻔﺎﻉ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻗﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺇﳕﺎ ﳚﺐ ﺍﻹﻧﻜﺎﺭ ﺇﺫﺍ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻥ ﻳﻨﺘﻔﻊ ﺍﳌﻨﻜﺮ‪ ،‬ﻳﻌﲏ‪ :‬ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﲟﺎ ﻻ‬
‫ﻳﺪﺧﻞ ﲢﺖ ﻭﻻﻳﺘﻪ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻧﻪ ﻻ ﻳﻨﺘﻔﻊ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳚﺐ ﺍﻹﻧﻜﺎﺭ؛ ﻭﺫﻟﻚ ﻟﻈﺎﻫﺮ ﻗﻮﻝ ﺍﷲ ‪-‬‬
‫ﻓﺄﻭﺟﺐ ﺍﻟﺘﺬﻛﲑ ﺑﺸﺮﻁ ﺍﻻﻧﺘﻔﺎﻉ‪ ،‬ﻭﻫﺬﺍ ﺫﻫﺐ ﺇﻟﻴﻪ‬ ‫‪      ‬‬ ‫ﺟﻞ ﻭﻋﻼ‪-:‬‬
‫ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻨﻬﻢ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻏﲑﻩ‪ ،‬ﻭﺩﻝ ﻋﻠﻴﻪ ﻋﻤﻞ ﻋﺪﺩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬ﺭﺿﻮﺍﻥ‬
‫ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﻛﺎﺑﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﳘﺎ‪ ،‬ﳌﺎ ﺩﺧﻠﻮﺍ ﻋﻠﻰ ﺍﻟﻮﻻﺓ ﻭﺃﻣﺮﺍﺀ ﺍﳌﺆﻣﻨﲔ ﰲ ﺑﻴﻮ‪‬ﻢ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻋﻨﺪﻫﻢ ﺑﻌﺾ ﺍﳌﻨﻜﺮﺍﺕ ﰲ ﳎﺎﻟﺴﻬﻢ‪ ،‬ﻓﻠﻢ ﻳﻨﻜﺮﻭﻫﺎ؛ ﻭﺫﻟﻚ ﻟﻐﻠﺒﺔ ﺍﻟﻈﻦ ﺃ‪‬ﻢ ﻻ ﻳﻨﺘﻔﻌﻮﻥ ﺑﺬﻟﻚ؛ ﻷ‪‬ﺎ ﻣﻦ‬
‫ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺃﻗﺮﻭﻫﺎ ﻭﺻﺎﺭﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﺧﻼﻑ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ‪.‬‬
‫ﻭﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺃﻧﻪ ﳚﺐ ﻣﻄﻠﻘﺎ‪ ،‬ﺳﻮﺍﺀ ﻏﻠﺐ ﻋﻠﻰ ﺍﻟﻈﻦ‪ ،‬ﺃﻭ ﱂ ﻳﻐﻠﺐ ﺍﻟﻈﻦ؛ ﻷﻥ ﺇﳚﺎﺏ ﺍﻹﻧﻜﺎﺭ ﳊﻖ‬
‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻫﺬﺍ ﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ﻏﻠﺒﺔ ﺍﻟﻈﻦ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪-‬ﻛﻤﺎ‬
‫ﺫﻛﺮﺕ ﻟﻜﻢ‪ -‬ﻭﲨﺎﻋﺔ‪ ،‬ﻣﻦ ﺃﻧﻪ ﳚﺐ ﻣﻊ ﻏﻠﺒﺔ ﺍﻟﻈﻦ ﻫﺬﺍ ﺃﻭﺟﻪ ﻣﻦ ﺟﻬﺔ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻳﻌﺔ؛ ﻷﻥ ﺃﻋﻤﺎﻝ‬

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‫ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ‪ ،‬ﻓﺈﻥ ﱂ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬ ‫‪‬‬ ‫ﺍﳌﻜﻠﻔﲔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﻣﺎ ﻳﻐﻠﺐ ﻋﻠﻰ ﻇﻨﻬﻢ‪ ،‬ﻭﺍﻟﻨﱯ‬
‫ﻭﻋﺪﻡ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻫﺬﻩ ﺗﺸﻤﻞ ﻋﺪﺓ ﺃﺣﻮﺍﻝ‪ ،‬ﻭﻳﺪﺧﻞ ﻓﻴﻬﺎ ﻏﻠﺒﺔ‬ ‫‪‬‬ ‫ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ‬
‫ﺍﻟﻈﻦ ﺃﻻ ﻳﻨﺘﻔﻊ ﺍﳋﺼﻢ‪ ،‬ﻣﺜﻼ‪ :‬ﺇﺫﺍ ﻗﺎﺑﻠﺖ ﺣﻠﻴﻘﺎ ﻟﻠﺤﻴﺔ‪ ،‬ﺃﻭ ﻗﺎﺑﻠﺖ ﺍﻣﺮﺃﺓ ﺳﻔﺮﺕ ﻭﺟﻬﻬﺎ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﰲ‬
‫ﺑﻌﺾ ﺍﻷﻣﻜﻨﺔ ﳒﺪ ﺣﺮﺟﺎ ﻫﻞ ﻧﻨﻜﺮ ﺃﻡ ﻻ ﻧﻨﻜﺮ؟‬
‫ﻳﻐﻠﺐ ﻋﻠﻰ ﻇﻨﻨﺎ ﰲ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﺃﻧﻨﺎ ﻟﻮ ﺃﻧﻜﺮﻧﺎ ﳌﺎ ﺍﻧﺘﻔﻊ ﺃﻭﻟﺌﻚ ﺑﺬﻟﻚ؛ ﻟﻌﻠﻤﻬﻢ ‪‬ﺬﻩ ﺍﳌﺴﺄﻟﺔ‪،‬‬
‫ﻓﻴﻜﺘﻔﻰ ﻫﻨﺎ ﺑﺎﻹﻧﻜﺎﺭ ﺑﺎﻟﻘﻠﺐ ﻣﻦ ﺟﻬﺔ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﻳﺒﻘﻰ ﺍﻻﺳﺘﺤﺒﺎﺏ ﰲ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﺃﻥ ﺗﺒﻘﻰ ﻫﺬﻩ‬
‫ﺍﻟﺸﻌﲑﺓ‪ ،‬ﻭﺃﻥ ﻳﻔﻌﻠﻬﺎ ﻣﻦ ﺃﺭﺍﺩ ﻓﻌﻞ ﺍﳌﺴﺘﺤﺐ‪ ،‬ﻭﻛﻤﺎ ﺫﻛﺮﺕ ﻟﻚ ﻫﺬﺍ ﺧﻼﻑ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻟﻜﻨﻪ ﻳﺘﺄﻳﺪ‬
‫ﲟﻌﺮﻓﺔ ﺣﺎﻝ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﻣﻦ ﺃ‪‬ﻢ ﺇﳕﺎ ﺃﻧﻜﺮﻭﺍ ﻣﺎ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻬﻢ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﻭﺇﻻ ﻟﻠﺰﻡ‬
‫ﻣﻨﻪ ﺃﻥ ﻳﺄﲦﻮﺍ ﰲ ﺗﺮﻙ ﻛﺜﲑ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﰲ ﺃﺣﻮﺍﻝ ﻛﺜﲑﺓ ﻭﻣﻌﻠﻮﻣﺔ‪.‬‬
‫ﻗﺎﻝ ﰲ ﺁﺧﺮﻩ‪  :‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﺿﻌﻒ ﺍﻹﳝﺎﻥ ‪  ‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ ‪ ‬ﻳﻌﲏ‪ :‬ﻳﻨﻜﺮ‬
‫ﺑﻘﻠﺒﻪ‪ ،‬ﻭﺍﻹﻧﻜﺎﺭ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻳﻌﲏ‪ :‬ﺑﻐﺾ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻛﺮﺍﻫﺘﻪ ﻭﺍﻋﺘﻘﺎﺩ ﺃﻧﻪ ﻣﻨﻜﺮ ﻭﺃﻧﻪ ﳏﺮﻡ ‪ ‬ﻭﺫﻟﻚ ﺃﺿﻌﻒ ﺍﻹﳝﺎﻥ‬
‫‪ ‬ﻳﻌﲏ‪ :‬ﻫﺬﺍ ﺃﻗﻞ ﺩﺭﺟﺎﺕ ﺍﻹﳝﺎﻥ؛ ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ‪ ،‬ﻛﻞ ﺃﺣﺪ ﳚﺐ ﻋﻠﻴﻪ ﻫﺬﺍ ‪ ‬ﻭﻟﻴﺲ‬
‫ﻷﻥ ﺍﳌﻨﻜﺮ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻪ ﺇﺫﺍ ﱂ ﻳﻌﺘﻘﺪ ﺣﺮﻣﺘﻪ‪ ،‬ﻭﱂ ﻳﺒﻐﻀﻪ ﻣﻊ ﺍﻋﺘﻘﺎﺩ‬ ‫‪‬‬ ‫ﻭﺭﺍﺀ ﺫﻟﻚ ﻣﻦ ﺍﻹﳝﺎﻥ ﺣﺒﺔ ﺧﺮﺩﻝ‬
‫ﺣﺮﻣﺘﻪ‪ ،‬ﻓﺈﻧﻪ ﻋﻠﻰ ﺧﻄﺮ ﻋﻈﻴﻢ ﰲ ﺇﳝﺎﻧﻪ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺪﺧﻞ ﰲ ﲝﺜﻪ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺍﻟﻮﻻﺓ‪ ،‬ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﺪﺧﻞ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻣﺮﺍﺗﺐ‬
‫ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﲢﻜﻢ ﺫﻟﻚ‪ ،‬ﻭﻫﻲ ﻛﺜﲑﺓ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﺒﺎﺣﺜﻪ‪ ،‬ﺃﻋﲏ‪ :‬ﻣﺒﺎﺣﺜﻪ ﻭﻓﺮﻭﻋﻪ ﻛﺜﲑﺓ ﻳﻄﻮﻝ ﺍﳌﻘﺎﻡ‬
‫ﺑﺬﻛﺮﻫﺎ‪ ،‬ﻟﻜﻦ ﺃﻧﺒﻪ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﻣﻬﻤﺔ ﺫﻛﺮ‪‬ﺎ ﻋﺪﺓ ﻣﺮﺍﺕ‪ ،‬ﻭﻫﻲ ﺃﻥ ﻫﻨﺎﻙ ﻓﺮﻗﺎ ﻣﺎ ﺑﲔ ﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﻹﻧﻜﺎﺭ ﰲ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻹﻧﻜﺎﺭ ﺃﺿﻴﻖ ﻣﻦ ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻓﺎﻟﻨﺼﻴﺤﺔ ﺍﺳﻢ ﻋﺎﻡ ﻳﺸﻤﻞ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ‪ ،‬ﻛﻤﺎ ﻣﺮ ﻣﻌﻨﺎ ﰲ‬
‫ﺣﺪﻳﺚ ‪ ‬ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ ‪ ‬ﻭﻣﻨﻬﺎ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻓﺎﻹﻧﻜﺎﺭ ﺣﺎﻝ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺼﻴﺤﺔ؛ ﻭﳍﺬﺍ ﻛﺎﻥ ﻣﻘﻴﺪﺍ ﺑﻘﻴﻮﺩ‬
‫ﻭﻟﻪ ﺿﻮﺍﺑﻄﻪ‪ ،‬ﻓﻤﻦ ﺿﻮﺍﺑﻄﻪ‪ :‬ﺃﻥ ﺍﻹﻧﻜﺎﺭ ﺍﻷﺻﻞ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻨﺎ؛ ﻟﻘﻮﻟﻪ‪  :‬ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ‪،‬‬
‫ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ ‪ ‬ﻭﻫﺬﺍ ﺑﺸﺮﻁ ﺭﺅﻳﺔ ﺍﳌﻨﻜﺮ‪.‬‬

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‫ﻭﻫﻨﺎ ﻧﺪﺧﻞ ﰲ ﲝﺚ ﻣﺴﺄﻟﺔ ﲝﺜﻨﺎﻫﺎ ﻣﺮﺍﺭﺍ‪ ،‬ﻭﻫﻲ ﺃﻥ ﺍﻟﻮﻻﺓ ﻳﻨﻜﺮ ﻋﻠﻴﻬﻢ ﺇﺫﺍ ﻓﻌﻠﻮﺍ ﺍﳌﻨﻜﺮ ﺑﺄﻧﻔﺴﻬﻢ‪ ،‬ﻭﺭﺁﻩ‬
‫ﻣﻦ ﻓﻌﻞ ﺃﻣﺎﻣﻪ ﺫﻟﻚ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﳛﻤﻞ ﻫﺪﻱ ﺍﻟﺴﻠﻒ ﰲ ﺫﻟﻚ‪.‬‬
‫ﻭﻛﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺟﺎﺀﺕ‪ ،‬ﻭﻫﻲ ﻛﺜﲑﺓ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﺓ‪ ،‬ﺃﻭ ﺍﺛﲏ ﻋﺸﺮ ﺣﺪﻳﺜﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﻴﻬﺎ‬
‫ﺇﻧﻜﺎﺭ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻋﻠﻰ ﺍﻷﻣﲑ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻟﻮﺍﱄ‪ ،‬ﻛﻠﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻀﺎﺑﻂ‪ ،‬ﻭﻫﻮ ﺃ‪‬ﻢ ﺃﻧﻜﺮﻭﺍ ﺷﻴﺌﺎ ﺭﺃﻭﻩ‬
‫ﻣﻦ ﺍﻷﻣﲑ ﺃﻣﺎﻣﻬﻢ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻫﺪﻱ ﺍﻟﺴﻠﻒ ﺃﻥ ﻳﻨﻜﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻮﺍﱄ ﺷﻴﺌﺎ ﺃﺟﺮﺍﻩ ﰲ ﻭﻻﻳﺘﻪ؛ ﻭﳍﺬﺍ ﳌﺎ ﺣﺼﻞ‬
‫ﻣﻦ ﻋﺜﻤﺎﻥ ‪ ‬ﺑﻌﺾ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﻭﻗﻴﻞ ﻷﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ :-‬ﺃﻻ ﺗﻨﺼﺢ ﻟﻌﺜﻤﺎﻥ؟ ﺃﻻ ﺗﺮﻯ‬
‫ﺇﱃ ﻣﺎ ﻓﻌﻞ؟ ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﺇﱐ ﺑﺬﻟﺘﻪ ﻟﻪ ﺳﺮﺍ‪ ،‬ﻻ ﺃﻛﻮﻥ ﻓﺎﺗﺢ ﺑﺎﺏ ﻓﺘﻨﺔ‪.‬‬
‫ﻓﻔﺮﻕ ﺍﻟﺴﻠﻒ ﰲ ﺍﳌﻨﻜﺮ ﺍﻟﺬﻱ ﻳﻔﻌﻞ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ ﻛﺤﺎﻝ ﺍﻷﻣﲑ ﺍﻟﺬﻱ ﻗﺪﻡ ﺧﻄﺒﱵ ﺍﻟﻌﻴﺪ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﻭﻛﺎﻟﺬﻱ ﺃﺗﻰ ﻟﻠﻨﺎﺱ ﻭﻗﺪ ﻟﺒﺲ ﺛﻮﺑﲔ‪ ،‬ﻭﺃﺣﻮﺍﻝ ﻛﺜﲑﺓ ﰲ ﻫﺬﺍ‪ ،‬ﻓﺮﻗﻮﺍ ﻣﺎ ﺑﲔ ﺣﺼﻮﻝ ﺍﳌﻨﻜﺮ ﻣﻨﻪ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ‬
‫ﻋﻠﻨﺎ‪ ،‬ﻭﻣﺎ ﺑﲔ ﻣﺎ ﳚﺮﻳﻪ ﰲ ﻭﻻﻳﺘﻪ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﻣﺎ ﳚﺮﻳﻪ ﰲ ﻭﻻﻳﺘﻪ ﺑﺎﺑﺎ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻭﻣﺎ ﻳﻔﻌﻠﻪ ﻋﻠﻨﺎ ﻳﺄﰐ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪  :‬ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ ‪ ‬ﻣﻊ ﺍﳊﻜﻤﺔ ﰲ ﺫﻟﻚ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺭﺟﻞ ﻻﺑﻦ ﻋﺒﺎﺱ ‪-‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ :-‬ﺃﻻ ﺁﰐ ﺍﻷﻣﲑ‪ ،‬ﻓﺂﻣﺮﻩ ﻭﺃ‪‬ﺎﻩ ؟ ﻗﺎﻝ‪ :‬ﻻ ﺗﻔﻌﻞ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻔﻴﻤﺎ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ‪ .‬ﻗﺎﻝ‪:‬‬
‫ﺃﺭﺃﻳﺖ ﺇﻥ ﺃﻣﺮﱐ ﲟﻌﺼﻴﺔ؟ ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺫﺍﻙ ﻓﻌﻠﻴﻚ ﺇﺫﻥ‪.‬‬
‫ﻓﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﺍﳌﺘﻌﻠﻖ ﺑﺎﻟﻮﱄ ﺇﳕﺎ ﻳﻜﻮﻥ ﻓﻴﻤﺎ ﺑﲔ ﺍﳌﺮﺀ ﻭﺑﻴﻨﻪ‪ ،‬ﻓﻴﻤﺎ ﻳﻜﻮﻥ ﰲ ﻭﻻﻳﺘﻪ‪،‬‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻳﻔﻌﻞ ﺍﻟﺸﻲﺀ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﳚﺐ ﺃﻥ ﻳﻨﻜﺮ ﻣﻦ ﺭﺁﻩ ﲝﺴﺐ ﺍﻟﻘﺪﺭﺓ ﻭﲝﺴﺐ ﺍﻟﻘﻮﺍﻋﺪ‬
‫ﺍﻟﱵ ﲢﻜﻢ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﺗﻜﺮﺭ ﻫﺬﺍ‪ ،‬ﻓﺜﻢ ﻣﺴﺄﻟﺔ ﻣﺘﺼﻠﺔ ‪‬ﺬﻩ‪ ،‬ﻭﻫﻲ‪ :‬ﺃﻥ ﻗﺎﻋﺪﺓ ﺍﻹﻧﻜﺎﺭ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﺃﺧﺮﻯ‬
‫ﺫﻛﺮﻫﺎ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﻫﻲ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺇﻧﻜﺎﺭ ﻣﻨﻜﺮ ﺣﱴ ﺗﺘﻴﻘﻦ ﺃﻧﻪ ﻟﻦ ﻳﻨﺘﻘﻞ ﺍﳌﻨﻜﺮ‬
‫ﻋﻠﻴﻪ ﺇﱃ ﻣﻨﻜﺮ ﺃﺷﺪ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪:‬‬
‫ﻭﻣﻦ ﺃﻧﻜﺮ ﻇﺎﻧﺎ ﺃﻧﻪ ﻳﻨﺘﻘﻞ‪ ،‬ﻓﺈﻧﻪ ﻳﺄﰒ‪ ،‬ﺣﱴ ﻳﺘﻴﻘﻦ ﺃﻥ ﺇﻧﻜﺎﺭﻩ ﺳﻴﻨﻘﻞ ﺍﳌﻨﻜﺮ ﻋﻠﻴﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺇﻥ ﻫﺬﺍ ﳎﻤﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺜﻞ ﳍﺬﺍ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﲟﺴﺎﺋﻞ ﻛﺜﲑﺓ ﰲ ﻛﺘﺎﺑﻪ "ﺇﻋﻼﻡ‬
‫ﺍﳌﻮﻗﻌﲔ" ﻓﻘﺎﻝ ﻣﺜﻼ‪ :‬ﻟﻮ ﺃﺗﻴﺖ ﺇﱃ ﺃﻧﺎﺱ ﻳﻠﻌﺒﻮﻥ ﻟﻌﺒﺎ ﳏﺮﻣﺎ‪ ،‬ﺃﻭ ﻳﺸﺘﻐﻠﻮﻥ ﺑﻜﺘﺐ ﳎﻮﻥ‪ ،‬ﻓﺈﻥ ﺃﻧﻜﺮﺕ ﻋﻠﻴﻬﻢ‬
‫ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﺘﻨﻔﻪ ﺃﺣﻮﺍﻝ‪ :‬ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻨﺘﻘﻠﻮﺍ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻜﺮ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻧﻜﺮ ﻣﻨﻪ‪ ،‬ﻓﻬﺬﺍ ﺣﺮﺍﻡ ﺑﺎﻹﲨﺎﻉ‬

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‫ﻳﻌﲏ‪ :‬ﳜﺮﺝ ﻣﻦ ﳍﻮﻩ ﺑﺎﻟﻜﺘﺐ ﺇﱃ ﺍﻻﺗﺼﺎﻝ ﺑﺎﻟﻨﺴﺎﺀ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﺃﻭ ﺇﱃ ﺭﺅﻳﺔ ﺍﻟﻨﺴﺎﺀ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪،‬‬
‫ﻓﻬﺬﺍ ﻣﻨﻜﺮ ﺃﺷﺪ ﻣﻨﻪ‪ ،‬ﻓﺒﻘﺎﺅﻩ ﻋﻠﻰ ﺍﻷﻭﻝ ﺃﻗﻞ ﺧﻄﺮﺍ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺍﻧﺘﻘﺎﻟﻪ ﺇﱃ ﺍﳌﻨﻜﺮ ﺍﻟﺜﺎﱐ‪.‬‬
‫ﺍﳊﺎﻝ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﻨﺘﻘﻞ ﺇﱃ ﻣﺎ ﻫﻮ ﺧﲑ ﻭﺩﻳﻦ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﳚﺐ ﻣﻌﻪ ﺍﻹﻧﻜﺎﺭ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻨﺘﻘﻞ ﻣﻨﻪ ﺇﱃ ﻣﻨﻜﺮ ﻳﺴﺎﻭﻳﻪ‪ ،‬ﻓﻬﺬﺍ ﳏﻞ ﺍﺟﺘﻬﺎﺩ‪.‬‬
‫ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻳﻨﺘﻘﻞ ﻣﻨﻪ ﺇﱃ ﻣﻨﻜﺮ ﺁﺧﺮ‪.‬‬
‫ﺫﻛﺮ ﺃﺭﺑﻌﺔ‪ :‬ﻣﻨﻜﺮ ﺃﺷﺪ ﻣﻨﻪ‪ ،‬ﻭﻣﻨﻜﺮ ﺁﺧﺮ‪ ،‬ﻭﻣﻨﻜﺮ ﻣﺴﺎﻭﻳﻪ‪ ،‬ﻭﺇﱃ ﺧﲑ‪ ،‬ﻫﺬﻩ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ‪ ،‬ﻭﺇﱃ ﻣﻨﻜﺮ‬
‫ﺁﺧﺮ‪ ،‬ﻓﻬﺬﺍ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻻ ﳚﻮﺯ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺇﱃ ﻣﻨﻜﺮ ﻣﺴﺎﻭﻳﻪ‪ ،‬ﻓﻬﺬﺍ ﳏﻞ ﺍﺟﺘﻬﺎﺩ‪ ،‬ﻭﺇﱃ ﺧﲑ ﻓﻬﺬﺍ ﻭﺍﺟﺐ‪،‬‬
‫ﻭﺇﱃ ﻣﻨﻜﺮ ﺃﺷﺪ ﻣﻨﻪ ﻓﻬﺬﺍ ﻻ ﳚﻮﺯ‪ ،‬ﻓﺘﺤﺼﻞ ﻣﻨﻪ ﺃﻥ ﰒ ﺣﺎﻟﺘﲔ ﳛﺮﻡ ﻓﻴﻬﻤﺎ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﻫﻲ‪ :‬ﺇﺫﺍ ﺍﻧﺘﻘﻞ ﻣﻦ‬
‫ﻣﻨﻜﺮ ﺇﱃ ﻣﻨﻜﺮ ﺁﺧﺮ ﻏﲑ ﻣﺴﺎﻭﹴ‪ ،‬ﻭﺇﱃ ﻣﻨﻜﺮ ‪ -‬ﻳﻌﲏ‪ :‬ﺇﻧﻚ ﻣﺎ ﺗﺪﺭﻱ ﺇﻧﻪ ﻣﺴﺎﻭﹴ ‪ -‬ﻭﺇﱃ ﻣﻨﻜﺮ ﺃﺷﺪ ﻣﻨﻪ‬
‫ﺑﻴﻘﻴﻨﻚ‪ ،‬ﻓﻬﺬﻩ ﺣﺮﺍﻡ ﺑﺎﻹﲨﺎﻉ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻨﺘﻘﻞ ﺇﱃ ﻣﻨﻜﺮ ﻣﺴﺎﻭﹴ ﻓﻬﺬﺍ ﻓﻴﻪ ﳏﻞ ﺍﺟﺘﻬﺎﺩ‪.‬‬
‫ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻳﻨﺘﻘﻞ ﺇﱃ ﺧﲑ‪ ،‬ﻓﻬﺬﺍ ﳚﺐ ﻣﻌﻪ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﺫﻛﺮ ﻗﺼﺔ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﻧﻪ ﻣﺮ‬
‫ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﻗﻮﻡ ﻣﻦ ﺍﻟﺘﺘﺮ ﻳﻠﻌﺒﻮﻥ ﺑﺎﻟﺸﻄﺮﻧﺞ‪ ،‬ﻭﻳﺸﺮﺑﻮﻥ ﺍﳋﻤﺮ ﰲ ﺷﺎﺭﻉ ﻣﻦ ﺷﻮﺍﺭﻉ ﺩﻣﺸﻖ‬
‫ﻋﻠﻨﺎ‪ ،‬ﻓﻘﺎﻝ ﺃﺣﺪ ﺃﺻﺤﺎﺏ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ :-‬ﺃﻻ ﻧﻨﻜﺮ ﻋﻠﻰ ﻫﺆﻻﺀ ؟ ﻓﻘﺎﻝ ﺷﻴﺦ‬
‫ﺍﻹﺳﻼﻡ‪ :‬ﺩﻋﻬﻢ‪ ،‬ﻓﺈﻥ ﺍﻧﺸﻐﺎﳍﻢ ﺑﺬﻟﻚ ﺃﻫﻮﻥ ﻣﻦ ﺃﻥ ﻳﻌﻴﺜﻮﺍ ﰲ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻌﺘﺪﻭﺍ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ‬
‫ﺍﻟﻔﻘﻪ ﺍﻟﻌﻈﻴﻢ؛ ﻷﻥ ﻫﺬﺍ ﻣﻨﻜﺮ ﻭﳏﺮﻡ ﻟﻜﻨﻪ ﻗﺎﺻﺮ‪ ،‬ﻭﻹﻧﻜﺎﺭﻩ ﻋﻠﻴﻬﻢ ﻗﺪ ﻳﻜﻮﻥ ﻣﻌﻪ ﺃﻥ ﻳﻨﺘﻘﻠﻮﺍ ﺇﱃ ﻣﻨﻜﺮ ﻣﺘﻌﺪ‪‬‬
‫ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳌﻨﻜﺮ ﺍﻟﻘﺎﺻﺮ ﺃﻫﻮﻥ ﻣﻦ ﺍﳌﻨﻜﺮ ﺍﳌﺘﻌﺪﻱ‪.‬‬
‫ﻫﺬﻩ ﺑﻌﺾ ﺍﳌﺒﺎﺣﺚ ﺍﻟﱵ ﳛﺴﻦ ﺫﻛﺮﻫﺎ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻧﻌﻢ‪.‬‬
‫ﻧﻘﻒ ﻋﻨﺪ ﻫﺬﺍ ‪ ،‬ﺑﻘﻲ ﻋﻨﺪﻧﺎ ﺳﺒﻌﺔ ﺃﺣﺎﺩﻳﺚ ﻧﻨﻬﻴﻬﺎ ﻏﺪﺍ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.-‬‬

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‫ﺍﳊﻤﺪ ﷲ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ‪‬ﺪﺍﻩ‪ ،‬ﻣﻌﻨﺎ ﺍﳊﺪﻳﺚ‬
‫ﺍﳋﺎﻣﺲ ﻭﺍﻟﺜﻼﺛﻮﻥ ﻣﻦ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‪.‬‬
‫ﺍﻗﺮﺃ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻭﺍﻟﺜﻼﺛﻮﻥ‬

‫ﻻ ﲢﺎﺳﺪﻭﺍ ﻭﻻ ﺗﻨﺎﺟﺸﻮﺍ ﻭﻻ ﺗﺒﺎﻏﻀﻮﺍ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ‬ ‫‪‬‬

‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪ ،‬ﻗﺎﻝ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪  ‬ﻻ ﲢﺎﺳﺪﻭﺍ‪،‬‬
‫ﻭﻻ ﺗﻨﺎﺟﺸﻮﺍ ‪ ،‬ﻭﻻ ﺗﺒﺎﻏﻀﻮﺍ‪ ،‬ﻭﻻ ﺗﺪﺍﺑﺮﻭﺍ ‪ ،‬ﻭﻻ ﻳﺒﻊ ﺑﻌﻀﻜﻢ ﻋﻠﻰ ﺑﻴﻊ ﺑﻌﺾ‪ ،‬ﻭﻛﻮﻧﻮﺍ ﻋﺒﺎﺩ ﺍﷲ ﺇﺧﻮﺍﻧﺎ‪،‬‬
‫ﺍﳌﺴﻠﻢ ﺃﺧﻮ ﺍﳌﺴﻠﻢ‪ ،‬ﻻ ﻳﻈﻠﻤﻪ‪ ،‬ﻭﻻ ﳜﺬﻟﻪ‪ ،‬ﻭﻻ ﻳﻜﺬﺑﻪ‪ ،‬ﻭﻻ ﳛﻘﺮﻩ‪ ،‬ﺍﻟﺘﻘﻮﻯ ﻫﺎ ﻫﻨﺎ‪ ،‬ﻭﻳﺸﲑ ﺇﱃ ﺻﺪﺭﻩ ﺛﻼﺙ‬
‫‪‬‬ ‫ﻣﺮﺍﺕ‪ ،‬ﲝﺴﺐ ﺍﻣﺮﺉ ﻣﻦ ﺍﻟﺸﺮ ﺃﻥ ﳛﻘﺮ ﺃﺧﺎﻩ ﺍﳌﺴﻠﻢ‪ ،‬ﻛﻞ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺣﺮﺍﻡ ﺩﻣﻪ ﻭﻣﺎﻟﻪ ﻭﻋﺮﺿﻪ‬
‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﰲ ﺣﻖ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻌﺎﻣﻞ‪،‬‬
‫ﻗﺎﻝ ﻓﻴﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻻ ﲢﺎﺳﺪﻭﺍ‪ ،‬ﻭﻻ ﺗﻨﺎﺟﺸﻮﺍ‪ ،‬ﻭﻻ ﺗﺒﺎﻏﻀﻮﺍ‪ ،‬ﻭﻻ ﺗﺪﺍﺑﺮﻭﺍ ‪. ‬‬
‫ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻗﻮﻟﻪ‪  :‬ﻻ ﲢﺎﺳﺪﻭﺍ‪ ،‬ﻭﻻ ﺗﻨﺎﺟﺸﻮﺍ ‪… ‬ﺇﱃ ﺁﺧﺮﻩ ﻫﺬﺍ ‪‬ﻲ‪ ،‬ﻭﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻨﻬﻲ ﻳﻔﻴﺪ ﺍﻟﺘﺤﺮﱘ‬
‫ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﳊﺴﺪ ﳏﺮﻡ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺕ‬ ‫‪‬‬ ‫ﻻ ﲢﺎﺳﺪﻭﺍ‬ ‫‪‬‬ ‫ﰲ ﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﻓﻘﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻓﻴﻬﺎ ﺑﻴﺎﻥ ﲢﺮﱘ ﺍﳊﺴﺪ‪ ،‬ﻭﺃﻧﻪ ﻳﺄﻛﻞ ﺍﳊﺴﻨﺎﺕ ﻛﻤﺎ ﺗﺄﻛﻞ ﺍﻟﻨﺎﺭ ﺍﳊﻄﺐ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﻨﺎﺟﺶ‬
‫ﻋﻦ ﺍﻟﻨﺠﺶ ﰲ ﻏﲑ ﻣﺎ ﺣﺪﻳﺚ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﺒﺎﻏﺾ ﻭﺍﻟﺘﺪﺍﺑﺮ ﻭﺃﺷﺒﺎﻩ ﻫﺬﺍ ﳑﺎ ﻳﺰﻳﻞ‬ ‫‪‬‬ ‫ﳏﺮﻡ‪ ،‬ﻭﻗﺪ ‪‬ﻰ ﺍﻟﻨﱯ‬
‫ﺍﶈﺒﺔ‪ ،‬ﺃﻭ ﻳﺰﻳﻞ ﺍﻷﻟﻔﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺈﻧﻪ ﳑﻨﻮﻉ ﻣﻨﻊ ﲢﺮﱘ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻗﻮﻟﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻻ ﲢﺎﺳﺪﻭﺍ ‪ ‬ﺍﳊﺴﺪ‪ :‬ﻓﺴﺮ ﺑﻌﺪﺓ ﺗﻔﺴﲑﺍﺕ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﳊﺴﺪ‪ :‬ﲤﲏ‬
‫ﺯﻭﺍﻝ ﺍﻟﻨﻌﻤﺔ ﻋﻦ ﺍﻟﻐﲑ‪ ،‬ﻭﺃﻳﻀﺎ ﻣﻦ ﺍﳊﺴﺪ ﺃﻥ ﻳﻌﺘﻘﺪ ﺃﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻪ ﻟﻴﺲ ﺑﺄﻫﻞ ﳍﺬﻩ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻻ‬
‫ﻳﺴﺘﺤﻖ ﻓﻀﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﳍﺬﺍ ﻓﺤﻘﻴﻘﺔ ﺍﳊﺴﺪ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻗﻀﺎﺀ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻋﻠﻰ ﻗﺪﺭﻩ‬
‫ﻭﻧﻌﻤﺘﻪ؛ ﻓﻠﻬﺬﺍ ﻛﺎﻥ ‪ ‬ﺍﳊﺴﺪ ﻳﺄﻛﻞ ﺍﳊﺴﻨﺎﺕ ﻛﻤﺎ ﺗﺄﻛﻞ ﺍﻟﻨﺎﺭ ﺍﳊﻄﺐ ‪ ‬ﻓﻠﻴﺲ ﺍﳊﺴﺪ ﻣﻘﺘﺼﺮﺍ ﻋﻠﻰ ﺃﻧﻪ‬
‫ﻳﺄﰒ ﺑﻪ ﺻﺎﺣﺒﻪ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻳﺬﻫﺐ ﺑﻌﺾ ﺣﺴﻨﺎﺕ ﺻﺎﺣﺒﻪ؛ ﻷﻧﻪ ﻳﻨﻄﻮﻱ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ ﺧﺒﻴﺚ ﻭﻋﻠﻰ ﻇﻦ ﺳﻮﺀ‬
‫ﺑﺎﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺣﻴﺚ ﻗﺎﻡ ﰲ ﻗﻠﺒﻪ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﺑﺄﻫﻞ ﻟﻔﻀﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻧﻌﻤﺘﻪ‪ ،‬ﻭﳓﻮ ﻫﺬﺍ ﻣﺎ‬
‫ﻳﺴﺘﻌﻤﻠﻪ ﺑﻌﺾ ﺍﻟﻌﺎﻣﺔ ﺣﻴﺚ ﻳﻘﻮﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﺬﺍ ﺣﺮﺍﻡ ﺃﻥ ﻳﻌﻄﻰ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻫﺬﺍ ﺣﺮﺍﻡ ﺃﻥ ﺗﻜﻮﻥ ﻋﻨﺪﻩ‬
‫ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻫﺬﺍ ﺣﺮﺍﻡ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺍﳌﺎﻝ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﳑﺎ ﻓﻴﻪ ﻇﻦ ﺳﻮﺀ ﺑﺎﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺍﻋﺘﺮﺍﺽ‬
‫ﻋﻠﻰ ﻗﺪﺭ ﺍﷲ‪ ،‬ﻭﻋﻠﻰ ﻧﻌﻤﺘﻪ‪ ،‬ﻭﻋﻠﻰ ﺭﺯﻗﻪ ﺍﻟﺬﻱ ﻳﺼﺮﻓﻪ ﻛﻴﻒ ﻳﺸﺎﺀ‪.‬‬
‫ﻓﺎﻟﻮﺍﺟﺐ ﺇﺫﻥ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻔﺮﺡ ﻷﺧﻴﻪ ﺍﳌﺴﻠﻢ ﲟﺎ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﻣﺮ ﻣﻌﻨﺎ ﰲ ﺍﳊﺪﻳﺚ‪  :‬ﻻ‬
‫ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ ‪ ‬ﻭﺍﳊﺴﺪ ﺑﻀﺪ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﳊﺎﺳﺪ ﻻ ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ‬
‫ﻟﻨﻔﺴﻪ‪ ،‬ﺑﻞ ﺇﻣﺎ ﺃﻥ ﻳﺘﻤﲎ ﺯﻭﺍﻝ ﺍﻟﻨﻌﻤﺔ ﻋﻦ ﺃﺧﻴﻪ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻳﻌﺘﻘﺪ‪ ،‬ﻭﻳﻈﻦ ﺃﻥ ﺃﺧﺎﻩ ﻟﻴﺲ ﺑﺄﻫﻞ ﳌﺎ ﺃﻋﻄﺎﻩ ﺍﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪.-‬‬
‫ﻗﺎﻝ‪  :‬ﻭﻻ ﺗﻨﺎﺟﺸﻮﺍ ‪ ‬ﻭﻫﺬﺍ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻳﺪﻝ ﻋﻠﻰ ﲢﺮﱘ ﺍﻟﻨﺠﺶ‪ ،‬ﻭﻗﺪ ﺗﻘﺮﺭ ﰲ ﺍﻷﺻﻮﻝ ﺃﻥ ﺍﻟﻨﻬﻲ ﺇﺫﺍ‬
‫ﺗﺴﻠﻂ ﻋﻠﻰ ﺍﳌﻀﺎﺭﻉ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﻢ ﺃﻧﻮﺍﻉ ﺍﳌﺼﺪﺭ؛ ﻷﻥ ﺍﳌﻀﺎﺭﻉ ﻋﺒﺎﺭﺓ ﻋﻦ ﺣﺪﺙ ﻭﺯﻣﻦ‪ ،‬ﻓﺘﺴﻠﻂ ﺍﻟﻨﻔﻲ ﻋﻠﻰ‬
‫ﺍﳊﺪﺙ ﺗﺴﻠﻂ ﺍﻟﻨﻔﻲ ﺃﻭ ﺍﻟﻨﻬﻲ ﻋﻠﻰ ﺍﳊﺪﺙ‪ ،‬ﻭﺍﳊﺪﺙ ﻧﻜﺮﺓ ﻓﻌﻢ ﺃﻧﻮﺍﻋﺎ‪.‬‬
‫ﺇﺫﻥ ﻧﻘﻮﻝ ﻫﻨﺎ‪ :‬ﰲ ﻗﻮﻟﻪ‪  :‬ﻻ ﲢﺎﺳﺪﻭﺍ ‪ ‬ﻳﻌﻢ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﳊﺴﺪ‪ ،‬ﻭﻗﻮﻟﻪ‪  :‬ﻻ ﺗﻨﺎﺟﺸﻮﺍ ‪ ‬ﻳﻌﻢ ﲨﻴﻊ‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﻨﺠﺶ ﺑﺎﻟﺴﻜﻮﻥ‪ ،‬ﺃﻭ ﺍﻟﻨﺠﺶ ﺑﺎﻟﺘﺤﺮﻳﻚ‪ ،‬ﻭﺍﻟﻨﺠﺶ‪ ،‬ﺃﻭ ﺍﻟﻨﺠﺶ ﻓﺴﺮ ﺑﻌﺪﺓ ﺗﻔﺴﲑﺍﺕ‪ ،‬ﻭﺃﻋﻤﻬﺎ‬
‫ﺍﻟﺘﻔﺴﲑ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﻨﺠﺶ‪ :‬ﺃﻥ ﻳﺴﻌﻰ ﰲ ﺇﺑﻄﺎﻝ ﺍﻟﺸﻲﺀ ﲟﻜﺮ ﻭﺍﺣﺘﻴﺎﻝ ﻭﺧﺪﻳﻌﺔ‪ ،‬ﺃﻭ ﻫﻮ ﺍﻟﺴﻌﻲ ﺑﺎﳌﻜﺮ‬
‫ﻭﺍﳋﺪﺍﻉ ﻭﺍﳊﻴﻠﺔ‪ ،‬ﻭﻫﺬﺍ ﻋﺎﻡ ﻳﺸﻤﻞ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺈﺫﻥ ﻗﻮﻟﻪ‪  :‬ﻭﻻ ﺗﻨﺎﺟﺸﻮﺍ ‪ ‬ﺃﻱ‪:‬‬
‫ﻻ ﻳﺴﻌﻰ ﺑﻌﻀﻜﻢ ﻣﻊ ﺑﻌﺾ ﺑﺎﳋﺪﺍﻉ ﻭﺍﳊﻴﻠﺔ ﻭﺍﳌﻮﺍﺭﺑﺔ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺬﻣﻮﻣﺔ‪ ،‬ﻭﻳﺪﺧﻞ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻨﺠﺶ ﺍﳋﺎﺹ‪ ،‬ﻭﻫﻮ ﺍﳌﺴﺘﻌﻤﻞ ﰲ ﺍﻟﺒﻴﻊ ﺑﺄﻥ ﻳﺰﻳﺪ ﰲ ﺍﻟﺴﻠﻌﺔ ﻣﻦ ﻻ ﻳﺮﻏﺐ ﰲ ﺷﺮﺍﺋﻬﺎ؛ ﻷﻥ ﻫﺬﺍ ﺳﻌﻲ ﰲ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﺍﺯﺩﻳﺎﺩ ﺍﻟﺴﻌﺮ ﲟﻜﺮ ﻭﺣﻴﻠﺔ ﻭﺧﺪﺍﻉ‪ ،‬ﻓﻬﻮ ﲰﻰ ﺫﻟﻚ ﺑﺎﻟﻨﺠﺶ‪ ،‬ﺃﻭ ﺍﻟﻨﺠﺶ؛ ﻷﻧﻪ ﻓﻴﻪ ﺍﳌﻜﺮ ﻭﺍﳋﺪﺍﻉ ﻭﺍﳊﻴﻠﺔ‪،‬‬
‫ﻓﻴﻤﻨﻊ‪.‬‬
‫ﻭﳛﺮﻡ ﺃﻥ ﻳﺴﻌﻰ ﺍﳌﺴﻠﻢ ﻣﻊ ﺇﺧﻮﺍﻧﻪ ﺍﳌﺴﻠﻤﲔ ﺑﺎﳊﻴﻠﺔ ﻭﺍﳋﺪﺍﻉ ﻭﺍﳌﻜﺮ ﺑﺄﻱ ﻧﻮﻉ‪ ،‬ﺑﻞ ﺍﳌﺴﻠﻢ ﻣﻊ ﺇﺧﻮﺍﻧﻪ‬
‫ﻳﺴﲑ ﻋﻠﻰ ﻧﻴﺔ ﻃﻴﺒﺔ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﳛﺐ ﳍﻢ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺃﻻ ﳜﺪﻋﻬﻢ‪ ،‬ﻭﻻ ﻳﻐﺮﺭ ‪‬ﻢ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﻣﻌﻬﻢ‬
‫ﻛﻤﺎ ﻳﻨﺒﻐﻲ‪ ،‬ﺃﻭ ﻛﻤﺎ ﳛﺐ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻌﻪ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﺍﳌﺮﺀ ﰲ ﺍﻟﺴﻌﺮ‪ ،‬ﻭﻫﻮ ﻻ ﻳﺮﻳﺪ ﺍﻟﺸﺮﺍﺀ ﺣﲔ ﺍﻟﺴﻮﻡ ﻋﻠﻰ‬
‫ﺍﻟﺴﻠﻌﺔ ﻫﺬﺍ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳊﻴﻠﺔ ﻭﺍﳋﺪﺍﻉ؛ ﻭﳍﺬﺍ ﻓﻬﻮ ﻣﻨﻬﻲ ﻋﻨﻪ ﻭﳏﺮﻡ ﻳﺄﰒ ﺑﻪ ﺻﺎﺣﺒﻪ ﺇﰒ ﺍﶈﺮﻣﺎﺕ‪.‬‬
‫ﻭﺍﻟﺘﺒﺎﻏﺾ ﻫﻨﺎ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻋﺎﻡ ﰲ ﻛﻞ ﻣﺎ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﳊﺪﻭﺙ ﺍﻟﺒﻐﻀﺎﺀ ﻣﻦ‬ ‫‪‬‬ ‫ﻭﻻ ﺗﺒﺎﻏﻀﻮﺍ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻓﻜﻞ ﻗﻮﻝ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺒﻐﺾ‪ ،‬ﻓﺄﻧﺖ ﻣﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﻛﻞ ﻓﻌﻞ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺘﺒﺎﻏﺾ‪ ،‬ﻓﺄﻧﺖ‬
‫ﻣﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻓﺎﳌﺆﻣﻦ ﻣﺄﻣﻮﺭ ﺑﺄﻥ ﻳﺴﻌﻰ ﲟﺎ ﻓﻴﻪ ﺍﶈﺒﺔ ﺑﲔ ﺇﺧﻮﺍﻧﻪ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺒﺎﻏﺾ‪ ،‬ﻓﻬﻮ ﺣﺮﺍﻡ‬
‫ﺃﻥ ﻳﺴﻌﻰ ﻓﻴﻪ ﺑﻘﻮﻟﻪ‪ ،‬ﺃﻭ ﻗﻠﻤﻪ‪ ،‬ﺃﻭ ﻛﻼﻣﻪ ‪ ،‬ﺃﻭ ﻋﻤﻠﻪ‪ ،‬ﺃﻭ ﺗﺼﺮﻓﺎﺗﻪ‪ ،‬ﺃﻭ ﺇﺷﺎﺭﺍﺗﻪ‪ ،‬ﺃﻭ ﳊﻈﻪ ﺣﱴ ﺇﻥ ﺍﻟﺮﺟﻞ ﻻ‬
‫ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺒﻐﺾ‪ ،‬ﺑﻞ ﻻ ﻳﺴﻮﻍ ﻟﻪ ﺃﻥ ﻳﺒﻐﺾ ﺃﻱ ﻣﺴﻠﻢ ﻛﺎﻥ؛ ﻷﻧﻪ ﻗﺪ ﺃﺣﺒﻪ ﳌﺎ ﻣﻌﻪ ﻣﻦ ﺍﻹﺳﻼﻡ‬
‫ﻭﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻫﺬﺍ ﳚﱪ ﻏﲑﻩ‪ ،‬ﻭﺇﻥ ﺃﺑﻐﻀﻪ ﺑﻐﻀﺎ ﺩﻳﻨﻴﺎ ﻓﻬﺬﺍ ﻻ ﺣﺮﺝ‪ ،‬ﻟﻜﻦ ﺍﻟﺒﻐﺾ ﺍﻟﺪﻧﻴﻮﻱ ﻫﻮ ﺍﻟﺬﻱ ‪‬ﻰ ﻋﻨﻪ‬
‫ﻫﻨﺎ‪.‬‬
‫ﻓﺴﺒﺐ ﺍﻟﺒﻐﺾ ﺇﺫﺍ ﻛﺎﻥ ﺩﻳﻨﻴﺎ ﻣﺸﺮﻭﻋﺎ‪ ،‬ﻓﻬﺬﺍ ﻣﻄﻠﻮﺏ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻟﻜﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﻠﻢ ﻓﺈﻧﻪ ﻻ‬
‫ﻳﺒﻐﺾ ﺑﺎﳉﻤﻠﺔ‪ ،‬ﺑﻞ ﳚﺘﻤﻊ ﰲ ﺣﻖ ﺍﳌﺆﻣﻦ‪ ،‬ﺃﻭ ﰲ ﺣﻖ ﺍﳌﺴﻠﻢ ﻣﺎ ﻳﻜﻮﻥ ﻣﻌﻪ ﺍﳊﺐ ﻟﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻣﻌﻪ ﻣﻦ‬
‫ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻣﺎ ﻳﻜﻮﻥ ﻣﻌﻪ ﺍﻟﺒﻐﺾ ﻟﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻗﺪ ﻳﻜﻮﻥ ﻳﻘﺘﺮﻓﻪ ﻣﻦ ﺍﻹﰒ ﻭﺍﻟﻌﺼﻴﺎﻥ ‪.‬‬
‫‪‬‬ ‫ﻓﺈﺫﻥ ﰲ ﺍﳌﺆﻣﻦ ﻭﺍﳌﺴﻠﻢ ﳚﺘﻤﻊ ﺍﳌﻮﺟﺒﺎﻥ ﰲ ﺍﻟﺪﻳﻦ ﺍﳊﺐ ﻭﺍﻟﺒﻐﺾ‪ ،‬ﻭﺍﻟﻨﱯ ‪ ‬ﻫﻨﺎ ﻗﺎﻝ‪  :‬ﻻ ﺗﺒﺎﻏﻀﻮﺍ‬
‫ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻫﺬﺍ ﰲ ﺍﻟﺴﻌﻲ ﻓﻴﻤﺎ ﻓﻴﻪ ﺍﻟﺘﺒﺎﻏﺾ ﰲ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻷﻣﺮ ﺷﺮﻋﻲ ﻭﺩﻳﲏ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ‬
‫ﻣﻄﻠﻮﺏ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﰲ ﺍﻟﺒﻐﻀﺎﺀ ﺑﺄﻧﻮﺍﻉ ﻛﺜﲑﺓ‪ ،‬ﻭﺣﱴ ﺍﻟﺮﺟﻞ ﻣﻊ ﺃﻫﻠﻪ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ‬
‫‪ ‬ﻻ ﻳﻔﺮﻙ‬ ‫‪‬‬ ‫ﻳﺴﻌﻰ ﻓﻴﻤﺎ ﻓﻴﻪ ﺍﳌﻮﺩﺓ ﻭﺍﶈﺒﺔ ﻭﺃﻻ ﻳﺒﻐﺾ‪ ،‬ﻭﺇﺫﺍ ﺣﺼﻠﺖ ﺍﻟﺒﻐﻀﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﻳﻨﻈﺮ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ‬
‫ﻣﺆﻣﻦ ﻣﺆﻣﻨﺔ‪ ،‬ﺇﻥ ﺳﺨﻂ ﻣﻨﻬﺎ ﺧﻠﻘﺎ ﺭﺿﻲ ﻣﻨﻬﺎ ﺧﻠﻘﺎ ﺁﺧﺮ ‪ ‬ﻳﻌﲏ‪ :‬ﻻ ﻳﺒﻐﺾ ﻣﺆﻣﻦ ﻣﺆﻣﻨﺔ‪.‬‬

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‫ﻭﻫﻜﺬﺍ ﻗﺎﻋﺪﺓ ﻋﺎﻣﺔ ﺃﻥ ﺍﳌﺆﻣﻦ ﻻ ﻳﺴﻮﻍ ﻟﻪ ﺃﻥ ﻳﺒﻐﺾ ﻣﺆﻣﻨﺎ‪ ،‬ﻳﻌﲏ‪ :‬ﺑﻌﺎﻣﺔ‪ ،‬ﺑﻞ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﺇﻥ ﺣﺼﻞ ﰲ‬
‫ﻗﻠﺒﻪ ﺑﻐﻀﺎﺀ‪ ،‬ﻓﻴﻨﻈﺮ ﺇﱃ ﺃﺧﻴﻪ ﺍﳌﺆﻣﻦ‪ ،‬ﻭﻳﻨﻈﺮ ﻣﺎ ﻣﻌﻪ ﻣﻦ ﺍﳋﲑ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻓﻴﻌﻈﻢ ﺟﺎﻧﺐ ﻃﺎﻋﺘﻪ ﷲ‬
‫ﻋﻠﻰ ﻧﺼﻴﺐ ﻧﻔﺴﻪ‪ ،‬ﻭﺣﻆ ﻧﻔﺴﻪ‪ ،‬ﻓﺘﻨﻘﻠﺐ ﺍﻟﺒﻐﻀﺎﺀ ﻋﻨﺪﻩ ﻫﻮﻧﺎ ﻣﺎ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺑﻐﻴﻀﺎ ﻟﻪ ﺑﻐﻀﺎ ﺗﺎﻣﺎ‪ ،‬ﺃﻭ ﻣﺎ‬
‫ﻳﻮﺟﺐ ﺍﳌﻘﺎﻃﻌﺔ‪ ،‬ﺃﻭ ﺍﳌﺪﺍﺑﺮﺓ‪.‬‬
‫ﻗﺎﻝ ﺑﻌﺪﻫﺎ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻭﻻ ﺗﺪﺍﺑﺮﻭﺍ ‪ ‬ﻳﻌﲏ‪ :‬ﻻ ﺗﺴﻌﻮﺍ ﰲ ﻗﻮﻝ‪ ،‬ﺃﻭ ﻋﻤﻞ ﺗﻜﻮﻧﻮﺍ ﻣﻌﻪ‬
‫ﻣﺘﻘﺎﻃﻌﲔ؛ ﻷﻥ ﺍﻟﺘﺪﺍﺑﺮ ﺃﻥ ﻳﻔﺘﺮﻕ ﺍﻟﻨﺎﺱ ﻛﻞ ﻳﻮﱄ ﺍﻵﺧﺮ ﺩﺑﺮﻩ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ‪ :‬ﺍﻟﻘﻄﻴﻌﺔ ﻭﺍﳍﺠﺮﺍﻥ‪ ،‬ﻭﻫﺠﺮ‬
‫ﺍﳌﺴﻠﻢ ﻭﻗﻄﻌﻪ ﺣﺮﺍﻡ ﺇﺫﺍ ﻛﺎﻥ ﻷﻣﺮ ﺩﻧﻴﻮﻱ‪ ،‬ﻓﺎﳍﺠﺮ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﻫﺠﺮ ﻷﻣﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﻟﻪ ﺃﺣﻜﺎﻣﻪ‬
‫ﺍﳌﺨﺘﺼﺔ‪ ،‬ﻭﺿﺎﺑﻄﻬﺎ‪ :‬ﺃﻧﻪ ﳚﻮﺯ ﻫﺠﺮ ﺍﳌﺴﻠﻢ ﻷﺟﻞ ﺍﻟﺪﻳﻦ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﻟﺬﻟﻚ ﺍﳍﺠﺮ‪ ،‬ﻭﻫﺬﺍ ﻛﻤﺎ‬
‫ﻫﺠﺮ ﺍﻟﻨﱯ ‪ ‬ﺍﳌﺨﻠﻔﲔ ﺍﻟﺜﻼﺛﺔ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳍﺠﺮ ﻟﻐﺮﺽ ﺩﻧﻴﻮﻱ ﺃﻥ ﻳﻬﺠﺮ ﺍﳌﺴﻠﻢ ﺃﺧﺎﻩ ﻟﻐﺮﺽ ﻟﻪ ﻟﻠﺪﻧﻴﺎ؛ ﻹﻳﺬﺍﺀ… ﺃﺫﺍﻩ‪ ،‬ﺃﻭ ﻟﺸﻲﺀ‬
‫ﻭﻗﻊ ﰲ ﻗﻠﺒﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﺎﳍﺠﺮ ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺪﻧﻴﺎ ﻓﻠﻠﻤﺴﻠﻢ ﺃﻥ ﻳﻬﺠﺮ ﺃﺧﺎﻩ ﻟﻠﺪﻧﻴﺎ ﺇﱃ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻓﺤﺮﺍﻡ‬
‫ﻻ ﻳﻬﺠﺮ ﻣﺴﻠﻢ ﺃﺧﺎﻩ ﻓﻮﻕ ﺛﻼﺙ‪،‬‬ ‫‪‬‬ ‫ﻋﻠﻴﻪ ﺃﻥ ﻳﻬﺠﺮﻩ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﻋﻨﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺃﻧﻪ ﻗﺎﻝ‪:‬‬
‫ﻳﻠﺘﻘﻴﺎﻥ ﻓﻴﻌﺮﺽ ﻫﺬﺍ‪ ،‬ﻭﻳﻌﺮﺽ ﻫﺬﺍ‪ ،‬ﻭﺧﲑﳘﺎ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﺑﺎﻟﺴﻼﻡ ‪. ‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺍﳍﺠﺮﺍﻥ ﺇﱃ ﺛﻼﺙ ﻣﺄﺫﻭﻥ ﺑﻪ ﰲ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻳﻌﲏ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻟﻚ ﻫﺬﺍ ﳊﻆ ﻧﻔﺴﻚ ‪،‬‬
‫ﺃﻣﺎ… ﻫﺬﺍ ﳊﻆ ﻧﻔﺴﻚ ﺇﱃ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻓﺤﺮﺍﻡ ﺃﻥ ‪‬ﺠﺮ ﺃﺧﺎﻙ ﻓﻮﻗﻬﺎ‪ ،‬ﻭﺧﲑ ﺍﻟﺮﺟﻠﲔ ﺍﻟﺬﻱ ﻳﺒﺪﺃ‬
‫ﺑﺎﻟﺴﻼﻡ‪ ،‬ﺃﻣﺎ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻓﻬﺬﻩ ﲝﺴﺐ ﺍﳌﺼﻠﺤﺔ ‪-‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﰲ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ ،-‬ﻗﺪ ﻳﻜﻮﻥ ﻫﺠﺮﺍﻧﺎ ﺇﱃ‬
‫ﺃﺳﺒﻮﻉ‪ ،‬ﺃﻭ ﺇﱃ ﺷﻬﺮ‪ ،‬ﺃﻭ ﻳﻮﻡ ﲝﺴﺐ ﻣﺎ ﺗﻘﻀﻲ ﺑﻪ ﻣﺼﻠﺤﺔ ﺍﳌﻬﺠﻮﺭ‪.‬‬
‫ﻭﻫﻮ ‪-‬ﻣﺜﻼ‪ -‬ﺃﻥ ﻳﻘﻮﻝ… ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺸﺘﺮﻱ ﺳﻠﻌﺔ‬ ‫‪‬‬ ‫ﻭﻻ ﻳﺒﻊ ﺑﻌﻀﻜﻢ ﻋﻠﻰ ﺑﻴﻊ ﺑﻌﺾ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﺑﻌﺸﺮﺓ ﺃﻥ ﻳﻌﻄﻴﻚ ﻣﺜﻠﻬﺎ ﺑﺘﺴﻌﺔ‪ ،‬ﺃﻭ ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﻴﻊ ﺳﻠﻌﺔ ﺑﻌﺸﺮﺓ‪ :‬ﺃﻧﺎ ﺁﺧﺬﻫﺎ ﻣﻨﻚ ﺑﺈﺣﺪﻯ ﻋﺸﺮ‪ ،‬ﻭﺃﺷﺒﺎﻩ‬
‫ﺫﻟﻚ ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﻳﻐﺮﻳﻪ ﺑﺄﻻ ﻳﺸﺘﺮﻱ ﻣﻦ ﺃﺧﻴﻪ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺒﻴﻊ ﻋﻠﻴﻪ‪ ،‬ﻓﻔﻲ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺣﺼﻞ ﺑﻴﻊ ﻋﻠﻰ ﺑﻴﻊ‬
‫ﻭﻫﺬﺍ ﻣﺸﺮﻭﻁ ﺑﺄﻥ ﺍﻟﺬﻱ‬ ‫‪‬‬ ‫ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪  :‬ﻭﻻ ﻳﺒﻊ ﺑﻌﻀﻜﻢ ﻋﻠﻰ ﺑﻴﻊ ﺑﻌﺾ‬ ‫‪‬‬ ‫ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻫﻨﺎ ﺣﺮﻡ ﺍﻟﻨﱯ‬
‫ﻳﻌﺮﺽ ﺍﻟﺸﺮﺍﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﺒﻴﻊ ﺷﻴﺌﺎ‪ ،‬ﺃﻭ ﻳﻌﺮﺽ ﺍﻟﺒﻴﻊ ﳍﺬﺍ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﺸﺘﺮﻱ ﺷﻴﺌﺎ ﺑﺄﻛﺜﺮ ﰲ‬

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‫ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻗﻞ ﰲ ﺍﻟﺜﺎﱐ‪ ،‬ﻫﺬﺍ ﻣﺸﺮﻭﻁ ﺑﺄﻧﻪ ﺣﺼﻞ ﺑﲔ ﺍﻷﻭﻝ‪ ،‬ﻭﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺒﻴﻌﻪ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﻨﻪ‬
‫ﺍﻧﻔﺼﺎﻝ ﻭﺗﺮﺍﺽ‪.‬‬
‫ﻣﺜﻼ‪ :‬ﻳﺄﰐ ﺇﱃ ﺻﺎﺣﺐ ﺩﻛﺎﻥ ﻭﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺃﺭﻳﺪ ﺃﻥ ﺃﺷﺘﺮﻱ ﻫﺬﻩ‪ ،‬ﻓﻴﺘﻔﺎﺻﻼﻥ ﻋﻠﻰ ﺃﻧﻪ ﺳﻴﺸﺘﺮﻳﻬﺎ ﺑﻜﺬﺍ‪،‬‬
‫ﻭﻫﺬﺍ ﺭﺍﺽ‪ ،‬ﺳﻴﺸﺘﺮﻳﻬﺎ ﻓﻴﺄﰐ ﺃﺣﺪ ﻭﻳﻘﻮﻝ‪ :‬ﺗﻌﺎﻝ‪ ،‬ﺃﻧﺎ ﺃﻋﻄﻴﻚ ﻣﺜﻠﻬﺎ ﺑﻜﺬﺍ ﻭﻛﺬﺍ ﺑﺄﻧﻘﺺ‪ ،‬ﺃﻭ ﺃﺷﺒﺎﻩ ﺫﻟﻚ‪،‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺭﺿﺎ ﻣﻦ ﺍﻟﺒﺎﺋﻊ ﻟﻠﺴﻠﻌﺔ ﻋﻠﻰ ﻣﻦ ﻳﺒﻴﻊ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺭﺿﺎ ﳑﻦ ﻳﺸﺘﺮﻱ‪ ،‬ﻭﺗﻔﺎﺻﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﻦ‬
‫ﺃﺭﺍﺩ ﺍﻟﺸﺮﺍﺀ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺍﻟﺒﻴﻊ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻫﻨﺎ ﳛﺮﻡ ﺃﻥ ﻳﺪﺧﻞ ﺃﺣﺪ‪ ،‬ﻓﻴﺘﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﳌﺒﻴﻊ ﺇﺫﺍ ﺗﻔﺎﺻﻼ ﻭﺗﺮﺍﺿﻴﺎ‪،‬‬
‫ﻭﻫﻨﺎ ﻳﻌﲏ‪ :‬ﲤﺖ ﻣﻘﺪﻣﺎﺕ ﺍﻟﻌﻘﺪ ﺑﺎﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﺸﺮﺍﺀ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺪﺧﻞ‪،‬‬
‫ﻭﻧﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺃﻧﻪ ﻟﻮ ﺗﺪﺧﻞ ﻗﺒﻞ ﺃﻥ ﻳﻌﻘﺪ ﻫﺬﺍ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ‪ :‬ﻣﺎ ﺩﺍﻡ ﺃﻧﻪ ﺑﻔﺘﺮﺓ ﺍﻟﻨﻈﺮ ﺍﻧﺘﻘﻞ ﻣﻦ ﺩﻛﺎﻥ ﺇﱃ‬
‫ﺩﻛﺎﻥ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﺍ ﻻ ﺑﺄﺱ ﺑﻪ‪.‬‬
‫ﻓﻴﺸﺘﺮﻁ ﻟﺘﺤﺮﱘ ﺍﻟﺒﻴﻊ ﻋﻠﻰ ﺑﻴﻊ ﺃﺧﻴﻪ ﲟﺎ ﻛﺎﻥ ﻓﻴﻪ ﺗﻔﺎﺭﻕ ﺑﺎﻟﻘﻮﻝ‪ ،‬ﺃﻭ ﺍﻧﻔﺼﺎﻝ ﰲ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻌﺰﻡ ﻋﻠﻰ‬
‫ﺍﻟﺸﺮﺍﺀ‪ ،‬ﺃﻭ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﺒﻴﻊ ﺇﺫﺍ ﺣﺼﻞ ﺍﻟﻌﺰﻡ ﻭﺃﺟﺎﺑﻪ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﺃﻭ ﺍﳌﺸﺘﺮﻱ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﺍﻟﺘﺪﺧﻞ ﰲ ﺫﻟﻚ‪ ،‬ﰲ‬
‫ﺃﻣﺜﺎﳍﺎ‪ ،‬ﻣﺜﻞ‪  :‬ﻻ ﳜﻄﺐ ﺃﺣﺪﻛﻢ ﻋﻠﻰ ﺧﻄﺒﺔ ﺃﺧﻴﻪ ‪ ‬ﻓﺈﻥ ﺍﳌﺮﺀ ﺇﺫﺍ ﺗﻘﺪﻡ ﺇﱃ ﺃﺣﺪ ﺧﺎﻃﺒﺎ‪ ،‬ﻭﲰﻊ ﺑﻪ ﻓﻼﻥ‬
‫ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﲰﻊ ﺃﻥ ﻓﻼﻧﺎ ﺧﻄﺐ‪ ،‬ﻓﺈﻥ ﺭﺩﻭﺍ ﻋﻠﻴﻪ ﺑﺎﻟﺮﺿﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺄﰐ ﻭﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺃﺭﻳﺪ‬
‫ﺍﺑﻨﺘﻜﻢ‪ ،‬ﳑﻦ ﻋﻠﻢ ﺃ‪‬ﻢ ﺃﺟﺎﺑﻮﻩ ﻭﺭﺿﻮﺍ ﺑﻪ‪ ،‬ﻟﻜﻦ ﻗﺒﻞ ﺃﻥ ﳚﻴﺒﻮﻩ ﺑﺎﻟﺮﺿﺎ ﻟﻪ ﺃﻥ ﻳﺪﺧﻞ ﻛﺨﺎﻃﺐ ﻣﻦ ﺍﳋﻄﺎﺏ‪،‬‬
‫ﻭﻫﻜﺬﺍ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ ﻗﻮﻟﻪ‪  :‬ﻻ ﻳﺒﻊ ﺑﻌﻀﻜﻢ ﻋﻠﻰ ﺑﻴﻊ ﺑﻌﺾ ‪. ‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺑﻌﺪﻫﺎ‪  :‬ﻭﻛﻮﻧﻮﺍ ﻋﺒﺎﺩ ﺍﷲ ﺇﺧﻮﺍﻧﺎ ‪ ‬ﺣﻘﻘﻮﺍ ﺃﺧﻮﺓ ﺍﻟﺪﻳﻦ‪ ،‬ﺇﺫ ﻗﺎﻝ ‪-‬ﺟﻞ‬
‫‪‬‬ ‫‪‬‬ ‫ﻭﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬ ‫‪      ‬‬ ‫‪‬‬ ‫ﻭﻋﻼ‪:-‬‬
‫‪    ‬ﺍﳌﺴﻠﻢ ﺃﺧﻮ ﺍﳌﺴﻠﻢ ﻻ ﻳﻈﻠﻤﻪ ﻭﻻ ﳜﺬﻟﻪ ﻭﻻ ﻳﻜﺬﺑﻪ ﻭﻻ ﳛﻘﺮﻩ ‪. ‬‬
‫‪ ‬ﻻ ﻳﻈﻠﻤﻪ ‪ ‬ﻳﻌﲏ‪ :‬ﻻ ﻳﻈﻠﻤﻪ ﰲ ﻣﺎﻟﻪ‪ ،‬ﻭﻻ ﻳﻈﻠﻤﻪ ﰲ ﻋﺮﺿﻪ‪ ،‬ﻭﻻ ﻳﻈﻠﻤﻪ ﰲ ﺃﻫﻠﻪ‪ ،‬ﻭﻻ ﻳﻈﻠﻤﻪ ﰲ ﺃﻱ‬
‫ﺃﻣﺮ ﺍﺧﺘﺺ ﺑﻪ‪ ،‬ﺑﻞ ﻳﻌﺪﻝ ﻣﻌﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺧﻠﻴﻔﺘﻪ ﰲ ﻣﺎﻟﻪ ﻭﺃﻫﻠﻪ ﻭﻋﺮﺿﻪ؛ ﻭﳍﺬﺍ ﺟﺎﺀﺕ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ‬
‫ﳏﺎﺳﻨﻬﺎ ﺍﻟﻌﻈﻴﻤﺔ ﰲ ﺃﻥ ﻳﺘﺤﻠﻞ ﺍﳌﺮﺀ ﺇﺧﻮﺍﻧﻪ ﻓﻴﻤﺎ ﻭﻗﻊ ﻣﻨﻪ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﳌﻈﺎﱂ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺻﺤﻴﺢ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ‪  :‬ﻣﻦ ﻛﺎﻧﺖ‬
‫ﻋﻨﺪﻩ ﻷﺧﻴﻪ ﻣﻈﻠﻤﺔ ‪ -‬ﺑﻜﺴﺮ ﺍﻟﻼﻡ ‪ -‬ﰲ ﻣﺎﻝ‪ ،‬ﺃﻭ ﻋﺮﺽ‪ ،‬ﻓﻠﻴﺘﺤﻠﻠﻪ ﻣﻨﻪ ﺍﻟﻴﻮﻡ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﻳﻮﻡ ﻻ ﺩﺭﻫﻢ‬
‫ﻓﻴﻪ ﻭﻻ ﺩﻳﻨﺎﺭ ‪ ‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺍﻏﺘﺎﺏ‪ ،‬ﺃﻭ ﻣﻦ ﻭﻗﻊ ﰲ ﻋﺮﺽ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻋﺘﺪﻯ ﻋﻠﻰ ﺑﻌﺾ… ﻓﻌﻠﻴﻪ ﺃﻥ‬
‫ﻳﺮﺩ ﻫﺬﻩ ﺍﳌﻈﺎﱂ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺭﺩﻫﺎ ﻣﺸﻘﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﻮﺳﻂ ﺃﺣﺪﺍ …ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﺍﳌﻘﺼﻮﺩ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻳﺮﺩ ﺍﳌﻈﺎﱂ‪ ،‬ﻭﰲ ﺍﻟﻐﻴﺒﺔ ﺗﻔﺼﻴﻞ ﻟﻠﻌﻠﻤﺎﺀ ﻣﻦ ﺃﻧﻪ ﺇﺫﺍ ﺫﻛﺮ ﳌﻦ ﺍﻏﺘﺎﺑﻪ‪ ،‬ﺃﻧﻪ ﻗﺪ ﺍﻏﺘﺎﺑﻪ‪،‬‬
‫ﻭﻫﺬﺍ ﻳﺆﺩﻱ ﺇﱃ ﺣﺼﻮﻝ ﻣﻨﺎﺯﻋﺔ ﻭﻣﺸﺎﻗﺔ ﰲ ﺇﺧﺒﺎﺭﻩ ﺑﻐﻴﺒﺘﻪ ﺇﻳﺎﻩ ﻭﻃﻠﺒﻪ ﲢﻠﻴﻠﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﺮﻙ ﻫﺬﺍ ﺍﻹﺧﺒﺎﺭ‪،‬‬
‫ﻭﻳﻜﺘﻔﻲ ﻣﻨﻪ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻟﻪ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻟﺪﻋﺎﺀ ﻟﻪ‪ ،‬ﻟﻌﻠﻬﺎ ﺃﻥ ﺗﺸﻔﻊ ﰲ ﺗﻜﻔﲑ ﻏﻴﺒﺘﻪ ﺃﻭ ﺍﻟﻨﻴﻞ ﻣﻨﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﺴﻨﻦ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﺘﻌﺎﻫﺪﻫﺎ ﰲ ﺃﻥ ﳛﻠﻞ ﺑﻌﻀﻨﺎ ﺑﻌﻀﺎ‪ ،‬ﻭﺇﺫﺍ ﺳﺄﻝ ﺃﺣﺪ ﺃﺧﺎﻩ ﺃﻥ ﳛﻠﻠﻪ‪،‬‬
‫ﻓﻴﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺣﻠﻠﻚ ﺍﷲ‪ ،‬ﻭﺃﻧﺖ ﰲ ﺣﻞ ﻣﲏ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﺩﻭﻥ ﺳﺆﺍﻝ ﻟﻪ ﻣﺎﺫﺍ ﻗﻠﺖ؟ ﻭﻣﺎﺫﺍ‬
‫ﻓﻌﻠﺖ؟ ﻭﺑﺄﻱ ﺷﻲﺀ ﺍﻋﺘﺪﻳﺖ ﻋﻠﻲ؟ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻛﻤﺎ ﻗﺮﺭ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﻻ ﳜﺬﻟﻪ ‪ ‬ﻻ ﳜﺬﻟﻪ‪ ،‬ﺍﳋﺬﻻﻥ‪ :‬ﺗﺮﻙ ﺍﻹﻋﺎﻧﺔ ﻭﺍﻟﻨﺼﺮﺓ‪ ،‬ﻭﺍﳌﺴﻠﻢ ﻭﱄ ﺍﳌﺴﻠﻢ‪ ،‬ﻳﻌﲏ‪ :‬ﳏﺐ ﻟﻪ‪،‬‬
‫ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﳌﺴﻠﻢ ﳏﺐ ﻟﻠﻤﺴﻠﻢ‪ ،‬ﻧﺎﺻﺮ ﻟﻪ‪ ،‬ﻭﺧﺬﻝ ﺍﳌﺴﻠﻢ ﻟﻠﻤﺴﻠﻢ… ﻭﺧﺬﻻﻧﻪ ﻟﻪ ﻳﻨﺎﰲ ﻋﻘﺪ ﺍﳌﻮﻻﺓ ﺍﻟﺬﻱ‬
‫‪ ‬ﺃﻥ‬ ‫‪      ‬‬ ‫ﺑﻴﻨﻬﻤﺎ؛ ﻭﳍﺬﺍ ﺗﻀﻤﻦ ﻋﻘﺪ ﺍﳌﻮﻻﺓ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫ﺧﺬﻝ ﺍﳌﺴﻠﻢ ﻟﻠﻤﺴﻠﻢ ﻻ ﳚﻮﺯ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻣﻘﺪﺭﺗﻪ ﺃﻥ ﻳﻌﻴﻨﻪ‪ ،‬ﻭﺃﻥ ﻳﻨﺼﺮﻩ ﻭﻟﻮ ﺑﺎﻟﺪﻋﺎﺀ‪.‬‬
‫ﻳﻌﲏ‪ :‬ﻻ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺃﻧﺖ ﻛﺎﺫﺏ‪ ،‬ﻭﻛﻠﻤﺎ ﺃﺧﱪﻩ ﲞﱪ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻛﺎﺫﺏ‪ ،‬ﻭﺃﻧﺖ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪  :‬ﻭﻻ ﻳﻜﺬﺑﻪ‬
‫ﻛﺎﺫﺏ؛ ﻷﻥ ﺍﻷﺻﻞ ﰲ ﺍﳌﺴﻠﻢ ﺃﻧﻪ ﻻ ﻳﻜﺬﺏ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﻋﻨﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺃﻧﻪ ﻗﻴﻞ ﻟﻪ‪  :‬ﺃﻳﺰﱐ‬
‫ﺍﳌﺆﻣﻦ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﺃﻳﺴﺮﻕ ﺍﳌﺆﻣﻦ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﻳﻜﺬﺏ ﺍﳌﺆﻣﻦ؟ ﻗﺎﻝ‪ :‬ﻻ ‪ ‬ﻷﻥ ﺍﻟﻜﺬﺏ‬
‫ﺧﺼﻠﺔ ﺗﺴﺘﺤﻜﻢ ﻣﻦ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﺗﺴﺘﻤﺮ ﻣﻌﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻌﻪ ﺧﺼﻠﺔ ﻣﻦ ﺧﺼﺎﻝ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻳﻘﻊ ﻣﻦ ﺯﻧﺎ‬
‫ﺍﻟﺸﻬﻮﺓ‪ ،‬ﻭﻣﻦ ﺳﺮﻗﺔ ﺍﻟﺸﻬﻮﺓ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻓﺈ‪‬ﺎ ﻋﺎﺭﺽ ﻳﻌﺮﺽ‪ ،‬ﻭﻳﺰﻭﻝ‪ ،‬ﻭﻳﺮﺗﻔﻊ ﻣﻌﻪ ﺍﻹﳝﺎﻥ ﺣﱴ ﻳﻜﻮﻥ‬
‫ﻓﻮﻕ ﺻﺎﺣﺒﻪ ﻛﺎﻟﻈﻠﺔ‪ ،‬ﰒ ﺇﺫﺍ ﻓﺎﺭﻕ ﺍﳌﻌﺼﻴﺔ ﻋﺎﺩ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻜﺬﺏ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺍﺳﺘﻤﺮ ﺑﺼﺎﺣﺒﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺪﻝ‬

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‫‪‬‬ ‫ﻭﻻ ﻳﻜﺬﺑﻪ‬ ‫‪‬‬ ‫ﻭﻳﻬﺪﻱ ﺇﱃ ﺍﻟﻔﺠﻮﺭ‪ ،‬ﻭﺍﻟﻔﺠﻮﺭ ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻘﻮﻟﻪ ﻫﻨﺎ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫ﻳﺪﺧﻞ ﻓﻴﻪ ﺃﻥ ﻳﻜﺬﺏ ﰲ ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﻳﻌﲏ‪ :‬ﻻ ﳛﺘﻘﺮ ﺍﳌﺴﻠﻢ ﺃﺧﺎﻩ ﺍﳌﺴﻠﻢ ﺑﺄﻥ ﻳﻌﺘﻘﺪ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺄﰐ ﰲ ﺧﺎﻃﺮﻩ ﺃﻥ ﻫﺬﺍ‬ ‫‪‬‬ ‫ﻭﻻ ﳛﻘﺮﻩ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﻭﺿﻴﻊ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺃﻗﻞ ﻗﺪﺭﺍ ﻣﻨﻪ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﻣﺮﺫﻭﻝ ‪ ،‬ﺇﻣﺎ ﻷﺟﻞ ﻧﺴﺐ‪ ،‬ﺃﻭ ﻷﺟﻞ ﺻﻨﺎﻋﺔ‪ ،‬ﺃﻭ ﻷﺟﻞ ﺑﻠﺪ‪ ،‬ﺃﻭ‬
‫ﻷﺟﻞ ﻣﻌﲎ ﻣﻦ ﺍﳌﻌﺎﱐ‪ ، ،‬ﺑﻞ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺬﻱ ﺭﻓﻊ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺟﻌﻠﻪ ﻣﻜﺮﻣﺎ ﳐﺼﻮﺻﺎ ﻣﻦ ﺑﲔ ﺍﳌﺨﻠﻮﻗﺎﺕ؛‬
‫ﻭﳍﺬﺍ ﻓﺈﻥ ﺍﳌﺴﻠﻢ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻛﺮﱘ ﻋﺰﻳﺰ‪ ،‬ﻭﲢﻘﲑ ﺍﳌﺴﻠﻢ ﳜﺎﻟﻒ ﺃﺻﻞ ﺍﺣﺘﺮﺍﻡ ﺍﳌﺴﻠﻢ ﳌﺎ ﻣﻌﻪ ﻣﻦ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺒﺪﻥ ﺍﻟﺬﻱ ﺃﻣﺎﻣﻚ ‪-‬ﺑﺪﻥ ﺍﳌﺴﻠﻢ‪ -‬ﳛﻤﻞ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺣﺴﻦ ﻇﻦ ﺑﺎﷲ‪،‬‬
‫ﻭﻣﻌﺮﻓﺔ ﺑﺎﷲ ﻭﻋﻠﻢ ﺑﺎﷲ ﲝﺴﺐ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﺒﻐﻲ ﻣﻌﻪ ﺃﻻ ﳛﺘﻘﺮ‪ ،‬ﺑﻞ ﳛﺘﺮﻡ‬
‫ﳌﺎ ﻣﻌﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺼﻼﺡ‪.‬‬
‫ﻭﻫﺬﻩ ﻳﺘﻔﺎﻭﺕ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻛﻠﻤﺎ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻹﺳﻼﻡ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺍﻟﺴﻨﺔ ﺃﻋﻈﻢ ﰲ‬
‫ﺍﳌﺮﺀ ﺍﳌﺴﻠﻢ‪ ،‬ﻛﺎﻥ ﺃﻭﱃ ﺑﺄﻥ ﻳﻜﺮﻡ‪ ،‬ﻭﻳﻌﺰ ﻭﺃﻥ ﻳﺒﺘﻌﺪ ﻋﻦ ﺍﺣﺘﻘﺎﺭﻩ‪ ،‬ﻭﻳﻘﺎﺑﻠﻪ ﺍﳌﺸﺮﻙ‪ ،‬ﻓﺈﻧﻪ ﻣﻬﻤﺎ ﻛﺎﻥ ﻣﻦ ﺫﻭﻱ‬
‫ﺍﳌﺎﻝ‪ ،‬ﺃﻭ ﺫﻭﻱ ﺍﳉﺎﻩ‪ ،‬ﺃﻭ ﺫﻭﻱ ﺍﻟﺮﻓﻌﺔ‪ ،‬ﻓﺈﻥ ﺟﺴﺪﻩ ﻓﻴﻪ ﺭﻭﺡ ﺧﺒﻴﺜﺔ ﲪﻠﺖ ﺍﻟﺸﺮﻙ ﺑﺎﷲ‪ ،‬ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺎﷲ‬
‫ﻭﻣﺴﺒﺔ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪.‬‬
‫ﻭﺍﶈﺐ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻳﻜﺮﻩ‪ ،‬ﻭﳛﺘﻘﺮ ﻫﺬﺍ ﺍﻟﺬﻱ ﻣﻌﻪ ﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺎﷲ ﻭﺍﻟﻨﻴﻞ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﻭﺍﺩﻋﺎﺀ ﺍﻟﺸﺮﻳﻚ ﻣﻌﻪ‪ ،‬ﻓﺈﺫﺍ ﻳﻌﻈﻢ ﺍﳌﺴﻠﻢ ﺃﺧﺎﻩ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﳛﺘﺮﻣﻪ‪ ،‬ﻭﻻ ﳛﺘﻘﺮﻩ ﲟﺎ ﻣﻌﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ‪.‬‬
‫ﺍﻟﺘﻘﻮﻯ ﳏﻠﻬﺎ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﲎ ﺇﺷﺎﺭﺓ‬ ‫‪‬‬ ‫ﺍﻟﺘﻘﻮﻯ ﻫﺎ ﻫﻨﺎ‪ ،‬ﻭﻳﺸﲑ ﺇﱃ ﺻﺪﺭﻩ ﺛﻼﺙ ﻣﺮﺍﺕ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﺍﻟﻨﱯ ‪ ‬ﺇﱃ ﺻﺪﺭﻩ ﺛﻼﺙ ﻣﺮﺍﺕ‪.‬‬
‫ﻭﳔﺘﺼﺮ ﺑﺎﻟﻜﻼﻡ؛ ﻷﻥ ﺍﻟﻮﻗﺖ ﳝﻀﻲ ﺳﺮﻳﻌﺎ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﲝﺴﺐ ﺍﻣﺮﺉ ﻣﻦ ﺍﻟﺸﺮ ﺃﻥ ﳛﻘﺮ ﺃﺧﺎﻩ ﺍﳌﺴﻠﻢ‪ ،‬ﻛﻞ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺣﺮﺍﻡ ﺩﻣﻪ ﻭﻣﺎﻟﻪ ﻭﻋﺮﺿﻪ‬
‫‪ ‬ﺩﻡ ﺍﳌﺴﻠﻢ ﺣﺮﺍﻡ ﺃﻥ ﻳﺴﻔﻚ ﺑﻐﲑ ﺣﻖ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎﻟﻪ ﺣﺮﺍﻡ ﺃﻥ ﻳﺆﺧﺬ ﺑﻐﲑ ﺣﻖ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﺮﺿﻪ ﺣﺮﺍﻡ ﺃﻥ‬
‫ﻳﻨﺎﻝ ﻣﻨﻪ ﺑﻐﲑ ﺣﻖ‪ ،‬ﻓﺎﻟﻨﻴﻞ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﺑﺎﻟﻐﻴﺒﺔ ﻭﺍﻟﻨﻤﻴﻤﺔ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻨﺎﻝ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﺟﻞ‪ ،‬ﺃﻭ ﻣﻦ ﺃﺳﺮﺗﻪ‪ ،‬ﺃﻭ ﺃﻥ‬

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‫ﻳﺘﺼﺮﻑ ﰲ ﻣﺎﻟﻪ ﺑﻐﲑ ﺇﺫﻧﻪ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺄﺧﺬ ﻣﺎﻟﻪ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻌﺘﺪﻱ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺃﻣﻼﻛﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﻥ ﻳﻌﺘﺪﻱ‬
‫ﻋﻠﻰ ﺩﻣﻪ‪ ،‬ﻭﻫﺬﺍ ﺃﻋﻈﻤﻪ‪ ،‬ﻫﺬﺍ ﻛﻠﻪ ﺣﺮﺍﻡ‪.‬‬
‫ﻭﺍﻟﺸﺮﻳﻌﺔ ﺟﺎﺀﺕ ﺑﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﻷﻣﺮ ﻓﻴﻤﺎ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﰲ ﳎﺘﻤﻊ ﺍﻹﺳﻼﻡ ﺑﺄﻥ ﺗﻜﻮﻥ ﺍﻟﺪﻣﺎﺀ ﺣﺮﺍﻣﺎ‪،‬‬
‫ﺃﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬ ‫‪‬‬ ‫ﻭﺍﻷﻣﻮﺍﻝ ﺣﺮﺍﻣﺎ‪ ،‬ﻭﺍﻷﻋﺮﺍﺽ ﺣﺮﺍﻣﺎ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮﺓ‬
‫ﺃﻻ ﺇﻥ ﺩﻣﺎﺀﻛﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻋﺮﺍﺿﻜﻢ ﻋﻠﻴﻜﻢ ﺣﺮﺍﻡ‪ ،‬ﻛﺤﺮﻣﺔ‬ ‫‪‬‬ ‫ﻭﺍﻟﺴﻼﻡ‪ -‬ﻗﺎﻝ ﰲ ﺧﻄﺒﺘﻪ ﻳﻮﻡ ﻋﺮﻓﺔ‪:‬‬
‫ﻳﻮﻣﻜﻢ ﻫﺬﺍ‪ ،‬ﰲ ﺑﻠﺪﻛﻢ ﻫﺬﺍ‪ ،‬ﰲ ﺷﻬﺮﻛﻢ ﻫﺬﺍ ‪. ‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺜﻼﺛﻮﻥ‬

‫ﻣﻦ ﻧﻔﺲ ﻋﻦ ﻣﺆﻣﻦ ﻛﺮﺑﺔ‬

‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪  ‬ﻣﻦ ﻧﻔﺲ ﻋﻦ ﻣﺆﻣﻦ ﻛﺮﺑﺔ ﻣﻦ ﻛﺮﺏ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻧﻔﺲ ﺍﷲ‬
‫ﻋﻨﻪ ﻛﺮﺑﺔ ﻣﻦ ﻛﺮﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻣﻦ ﻳﺴﺮ ﻋﻠﻰ ﻣﻌﺴﺮ‪ ،‬ﻳﺴﺮ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﻦ ﺳﺘﺮ ﻣﺆﻣﻨﺎ‬
‫ﺳﺘﺮﻩ ﺍﷲ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﷲ ﰲ ﻋﻮﻥ ﺍﻟﻌﺒﺪ ﻣﺎ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﰲ ﻋﻮﻥ ﺃﺧﻴﻪ‪ ،‬ﻭﻣﻦ ﺳﻠﻚ ﻃﺮﻳﻘﺎ ﻳﻠﺘﻤﺲ‬
‫ﻓﻴﻪ ﻋﻠﻤﺎ‪ ،‬ﺳﻬﻞ ﺍﷲ ﻟﻪ ﺑﻪ ﻃﺮﻳﻘﺎ ﺇﱃ ﺍﳉﻨﺔ‪ ،‬ﻭﻣﺎ ﺍﺟﺘﻤﻊ ﻗﻮﻡ ﰲ ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﷲ ﻳﺘﻠﻮﻥ ﻛﺘﺎﺏ ﺍﷲ‪،‬‬
‫ﻭﻳﺘﺪﺍﺭﺳﻮﻧﻪ ﺑﻴﻨﻬﻢ ﺇﻻ ﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ‪ ،‬ﻭﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﺣﻔﺘﻬﻢ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﺫﻛﺮﻫﻢ ﺍﷲ ﻓﻴﻤﻦ‬
‫ﻋﻨﺪﻩ‪ ،‬ﻭﻣﻦ ﺑﻄﺊ ﺑﻪ ﻋﻤﻠﻪ ﱂ ﻳﺴﺮﻉ ﺑﻪ ﻧﺴﺒﻪ ‪ ‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻣﻦ ﻧﻔﺲ ﻋﻦ ﻣﺆﻣﻦ ﻛﺮﺑﺔ ﻣﻦ ﻛﺮﺏ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻧﻔﺲ ﺍﷲ ﻋﻨﻪ ﻛﺮﺑﺔ ﻣﻦ‬
‫ﺍﻟﻜﺮﺑﺔ‪ :‬ﻣﺎ ﻳﻜﻮﻥ ﻣﻌﻪ ﺍﻟﻀﻴﻖ ﻭﺍﻟﻀﻨﻚ ﻭﺍﻟﺸﺪﺓ ﻋﻠﻰ ﺍﳌﺴﻠﻢ؛ ﻭﳍﺬﺍ ﻧﺎﺳﺐ ﻣﻌﻬﺎ‬ ‫‪‬‬ ‫ﻛﺮﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﺗﻨﻔﻴﺲ؛ ﻷ‪‬ﺎ ﺗﺴﺘﺤﻜﻢ ﻣﻦ ﲨﻴﻊ ﺍﳉﻮﺍﻧﺐ ﻣﻦ ﺟﻬﺔ ﻧﻔﺲ ﺍﳌﺆﻣﻦ‪ ،‬ﻭﻗﻠﺒﻪ ﻭﻣﺎ ﳚﻮﻝ ﻓﻴﻪ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﻳﺪﻩ ﻭﻣﻦ‬
‫ﺟﻬﺔ ﻣﺎ ﺣﻮﻟﻪ‪ ،‬ﻓﺘﺴﺘﺤﻜﻢ ﻋﻠﻴﻪ ﺣﱴ ﺗﻀﻴﻖ ﺑﻪ ﺍﻷﺭﺽ ﺍﻟﻮﺍﺳﻌﺔ؛ ﻓﻬﻨﺎ ﺇﺫﺍ ﻧﻔﺲ ﻋﻨﻪ ﻓﺒﻘﺪﺭ ﺫﻟﻚ ﺍﻟﺘﻨﻔﻴﺲ‬
‫ﻳﻜﻮﻥ ﺍﻟﺜﻮﺍﺏ‪.‬‬

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‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻣﻦ ﻧﻔﺲ ﻋﻦ ﻣﺆﻣﻦ ﻛﺮﺑﺔ ‪ ‬ﻭﻫﺬﺍ ﻓﻴﻪ ﺇﻃﻼﻕ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻱ ﻛﺮﺑﺔ ﻣﻦ‬
‫ﻛﺮﺏ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻴﺪﺧﻞ ﰲ ﺫﻟﻚ ﺍﻟﻜﺮﺏ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻜﺮﺏ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻭﻣﺎ ﻳﺪﺧﻞ ﰲ ﺗﻨﻔﻴﺴﻪ ﰲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ‪،‬‬
‫ﻭﻣﺎ ﻳﺪﺧﻞ ﺗﻨﻔﻴﺴﻪ ﰲ ﺍﳌﺎﻝ‪ ،‬ﻭﻣﺎ ﻳﺪﺧﻞ ﺗﻨﻔﻴﺴﻪ ﰲ ﺑﺬﻝ ﺍﳉﺎﻩ‪ ،‬ﻓﺘﻨﻔﻴﺲ ﺍﻟﻜﺮﺑﺔ ﻋﺎﻡ ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﻭﺍﻟﻜﺮﺏ ﻫﻨﺎ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻋﺎﻣﺔ ‪ ،‬ﻓﻤﻦ ﻧﻔﺲ ﻋﻦ ﻣﺆﻣﻦ ﻛﺮﺑﺔ ﺑﺄﻥ ﻳﺴﺮ ﻟﻪ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ‬
‫ﺧﻔﻒ ﻋﻠﻴﻪ ﻣﻦ ﻭﻃﺄﺓ ﺍﻟﻜﺮﺑﺔ ﻭﺍﻟﺸﺪﺓ ﻭﺍﻟﻀﻴﻖ ﺍﻟﺬﻱ ﺃﺻﺎﺑﻪ‪ ،‬ﻛﺎﻥ ﺟﺰﺍﺅﻩ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻦ ﺟﻨﺲ‬
‫ﻋﻤﻠﻪ ﻟﻜﻦ ﰲ ﻳﻮﻡ ﻫﻮ ﺃﺣﻮﺝ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻨﻔﻴﺲ ﻣﻦ ﺍﻟﺪﻧﻴﺎ؛ ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺜﻮﺍﺏ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻧﻔﺲ ﺍﷲ ﻋﻨﻪ ﻛﺮﺑﺔ ﻣﻦ ﻛﺮﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪. ‬‬
‫ﻗﺎﻝ‪  :‬ﻭﻣﻦ ﻳﺴﺮ ﻋﻠﻰ ﻣﻌﺴﺮ ﻳﺴﺮ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪ ‬ﺍﳌﻌﺴﺮ ﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺣﻖ ﻟﻐﲑﻩ ﻻ‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﺩﺍﺅﻩ‪ ،‬ﻭﺍﻟﺘﻴﺴﲑ ﻋﻠﻰ ﺍﳌﻌﺴﺮ ﻳﻜﻮﻥ ﺑﺄﺷﻴﺎﺀ ﻣﻨﻬﺎ ﺃﻥ ﻳﻌﻄﻴﻪ ﻣﺎﻻ؛ ﻟﻴﻔﻚ ﺑﻪ ﺇﻋﺴﺎﺭﻩ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﳊﻖ ﻟﻪ ﻓﻴﻀﻌﻪ ﻋﻦ ﺍﳌﻌﺴﺮ‪ ،‬ﻓﻴﺨﻔﻒ ﻋﻨﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪  :-‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻭ ﻋﺴﺮﺓ ﻓﻨﻈﺮﺓ ﺇﱃ ﻣﻴﺴﺮﺓ‬
‫‪ ‬ﻓﺎﻟﺘﻴﺴﲑ ﻋﻠﻰ ﺍﳌﻌﺴﺮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺴﺘﺤﺒﺔ‪ ،‬ﻭﻣﻦ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻗﺎﻝ ﻫﻨﺎ ‪-‬‬
‫ﻳﻌﲏ‪ :‬ﺧﻔﻒ ﻋﻨﻪ ﺷﺄﻥ ﺇﻋﺴﺎﺭﻩ ﺑﺈﻋﻄﺎﺋﻪ ﻣﺎﻻ ‪ ،‬ﺃﻭ‬ ‫‪‬‬ ‫ﻭﻣﻦ ﻳﺴﺮ ﻋﻠﻰ ﻣﻌﺴﺮ‬ ‫‪‬‬ ‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:-‬‬
‫‪‬‬ ‫ﺑﺈﺳﻘﺎﻁ ﺑﻌﺾ ﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺑﺈﺳﻘﺎﻁ ﺍﳌﺎﻝ ﻛﻠﻪ‪+ ،‬ﺃﻭ ﰲ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻹﻋﺴﺎﺭ‪  ،‬ﻳﺴﺮ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺟﺰﺍﺀ ﻭﻓﺎﻗﺎ ﻋﻠﻰ ﻣﺎ ﻳﺴﺮ‪ ،‬ﻳﺴﺮ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺬﻱ ﺟﻌﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻓﻼ ﺑﺄﺱ ﻣﻦ ﺃﻥ ﻳﻘﺼﺪﻩ ﺍﳌﺴﻠﻢ ﰲ ﺃﻥ ﻳﻴﺴﺮ ﻋﻠﻰ‬
‫ﺇﺧﻮﺍﻧﻪ ﺭﻏﺒﺔ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺭﻏﺒﺔ ﰲ ﺃﻥ ﻳﻴﺴﺮ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ؛ ﻷﻥ ﻫﺬﺍ ﻛﻤﺎ ﺫﻛﺮﻧﺎ‬
‫ﰲ ﺷﺮﺡ ﺣﺪﻳﺚ‪  :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ‪. ‬‬
‫ﻻ ﻳﻨﺎﰲ ﺍﻹﺧﻼﺹ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻤﻞ ﺇﺫﺍ ﺭﺗﺐ ﻋﻠﻴﻪ ﺍﻟﺜﻮﺍﺏ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻭ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺟﺎﺀﺕ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺑﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﻗﺼﺪﻩ ﻣﻊ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺍﻹﺧﻼﺹ ﻟﻪ ﻻ ﺣﺮﺝ ﻓﻴﻪ‪ ،‬ﻗﺎﻝ‪  :‬ﻭﻣﻦ‬
‫ﺳﺘﺮ ﻣﺴﻠﻤﺎ‪ ،‬ﺳﺘﺮﻩ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪  ‬ﻣﻦ ﺳﺘﺮ ﻣﺴﻠﻤﺎ ‪ ‬ﻣﺴﻠﻢ‪ :‬ﻫﻨﺎ ‪-‬ﺃﻳﻀﺎ‪ -‬ﺗﻌﻢ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ‬
‫ﺳﻮﺍﺀ ﺃﻛﺎﻧﻮﺍ ﻣﻄﻴﻌﲔ ﺻﺎﳊﲔ‪ ،‬ﺃﻡ ﻛﺎﻧﻮﺍ ﻓﺴﻘﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﺘﺮ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﻣﻦ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﺑﻞ ﺟﻌﻠﻪ‬
‫ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﺟﺒﺎ‪ ،‬ﻓﺈﻥ ﺍﳌﺴﻠﻢ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﻭﻻﻳﺔ ﰲ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﳚﺐ‬

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‫ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﺮ ﺃﺧﺎﻩ ﺍﳌﺴﻠﻢ ‪ ،‬ﺃﻭ ﻳﺘﺄﻛﺪ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﺮ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻢ ﻣﻨﻪ ﻣﻌﺼﻴﺔ ﻛﺘﻤﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻢ ﻣﻨﻪ ﻗﺒﻴﺤﺎ‬
‫ﻛﺘﻤﻪ‪ ،‬ﻭﺳﻌﻰ ﰲ ﻣﻨﺎﺻﺤﺘﻪ ﻭﲣﻠﻴﺼﻪ ﻣﻨﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﳊﺴﺒﺔ‪ ،‬ﺃﻫﻞ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻓﺈ‪‬ﻢ ﳚﻮﺯ ﳍﻢ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﻫﺬﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪،‬‬
‫ﻟﻜﻦ ﻻ ﳚﻮﺯ ﳍﻢ ﺃﻥ ﻳﺘﺤﺪﺛﻮﺍ ﲟﺎ ﻗﺪ ﻳﻘﺘﺮﻓﻪ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺍﻵﺛﺎﻡ ﻭﺍﻟﻘﺎﺫﻭﺭﺍﺕ ﻭﺍﳌﻌﺎﺻﻲ؛ ﻷﻥ‬
‫ﻟﻜﻦ ﺍﳊﺎﺟﺔ ﺇﱃ‬ ‫‪‬‬ ‫ﻫﺬﺍ ‪-‬ﺃﻳﻀﺎ‪ -‬ﺩﺍﺧﻞ ﰲ ﻋﻤﻮﻡ ﺍﻟﺴﺘﺮ ‪ ‬ﻣﻦ ﺳﺘﺮ ﻣﺴﻠﻤﺎ‪ ،‬ﺳﺘﺮﻩ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‬
‫ﺗﺄﺩﻳﺒﻪ ﻗﺎﺋﻤﺔ‪ ،‬ﻓﻬﺆﻻﺀ ﳍﻢ ﺃﻥ ﻳﺘﺪﺍﻭﻟﻮﺍ ﺃﻣﺮﻩ ﲝﺴﺐ ﺍﳊﺎﺟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻴﻪ ﻛﺜﲑﺍ ﳌﻦ ﻳﻠﻲ‬
‫ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﰲ ﺃ‪‬ﻢ ﻗﺪ ﻳﺘﻮﺳﻌﻮﻥ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﻫﻞ ﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻭﻋﻤﻦ ﻳﻘﺒﻀﻮﻥ ﻋﻠﻴﻪ ﳑﻦ ﻳﺮﺗﻜﺐ‬
‫ﺟﺮﻣﺎ‪ ،‬ﺃﻭ ﻳﺮﺗﻜﺐ ﺫﻧﺒﺎ‪ ،‬ﺃﻭ ﻣﻌﺼﻴﺔ ﰲ ﺗﺄﺩﻳﺒﻪ‪ ،‬ﺭﲪﺔ ﺑﻪ‪ ،+‬ﻓﻤﺜﻞ ﻫﺆﻻﺀ ﻳﻨﺒﻐﻲ ﳍﻢ ﺃﻥ ﻳﻜﺘﻤﻮﺍ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ‬
‫ﻳﺘﺪﺍﻭﻟﻮ‪‬ﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺃﻻ ﻳﺬﻛﺮﻭﺍ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﺇﻻ ﶈﺘﺎﺝ ﺇﱃ ﺫﻟﻚ ﳊﺎﺟﺔ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻭﺍﷲ ﰲ ﻋﻮﻥ ﺍﻟﻌﺒﺪ ﻣﺎ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﰲ ﻋﻮﻥ ﺃﺧﻴﻪ ‪ ‬ﻫﺬﺍ ﻓﻴﻪ ﺣﺚ ﻋﻠﻰ‬
‫ﺃﻥ ﻳﻌﲔ ﺍﳌﺮﺀ ﺃﺧﺎﻩ ﺑﺄﻋﻈﻢ ﺣﺚ‪ ،‬ﺣﻴﺚ ﺟﻌﻞ ﺃﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺃﻋﺎﻥ ﺃﺧﺎﻩ‪ ،‬ﻓﺈﻥ ﺍﷲ ﰲ ﻋﻮﻧﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﻨﺖ ﰲ‬
‫ﺣﺎﺟﺔ ﺃﺧﻴﻚ ﻛﺎﻥ ﺍﷲ ﰲ ﺣﺎﺟﺘﻚ‪ ،‬ﻭﺇﺫﺍ ﺃﻋﻨﺖ ﺇﺧﻮﺍﻧﻚ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﺣﺘﺠﺖ ﺇﱃ ﺍﻹﻋﺎﻧﺔ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻳﻌﻴﻨﻚ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺜﻮﺍﺏ‪.‬‬
‫ﻭﻫﺬﺍ ﻓﻴﻪ ﺍﳊﺚ‬ ‫‪‬‬ ‫ﻭﻣﻦ ﺳﻠﻚ ﻃﺮﻳﻘﺎ ﻳﻠﺘﻤﺲ ﻓﻴﻪ ﻋﻠﻤﺎ‪ ،‬ﺳﻬﻞ ﺍﷲ ﻟﻪ ﺑﻪ ﻃﺮﻳﻘﺎ ﺇﱃ ﺍﳉﻨﺔ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﻭﺍﻟﺘﺮﻏﻴﺐ ﻋﻠﻰ ﺳﻠﻮﻙ ﻃﺮﻳﻖ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﺮﻏﺒﺔ ﻓﻴﻪ‪ ،‬ﻓﺄﻱ ﻃﺮﻳﻖ ﻣﻦ ﻃﺮﻕ ﺍﻟﻌﻠﻢ ﺳﻠﻜﺘﻪ‪ ،‬ﻓﺈﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫ﻳﺴﻬﻞ ﻟﻚ ﺑﻪ ﻃﺮﻳﻘﺎ ﺇﱃ ﺍﳉﻨﺔ‪ ،‬ﻣﻊ ﺷﺮﻁ ﺇﺧﻼﺻﻚ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ؛ ﻷﻥ ﺍﻟﻌﻠﻢ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ‪،‬‬
‫ﻭﺍﳉﻨﺔ ﻻ ﺗﺼﻠﺢ ﺇﻻ ﳌﻦ ﻋﻠﻢ ﺣﻖ ﺍﷲ‪ ،‬ﺟﻞ ﻭﻋﻼ‪.‬‬
‫ﻓﻤﻦ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺭﻏﺐ ﻓﻴﻪ ﳐﻠﺼﺎ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺳﻬﻞ ﺍﷲ ﻟﻪ ﺑﻪ ﻃﺮﻳﻘﺎ ﺇﱃ ﺍﳉﻨﺔ‪ ،‬ﻗﺎﻝ‪  :‬ﻭﻣﺎ‬
‫ﺍﺟﺘﻤﻊ ﻗﻮﻡ ﰲ ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﷲ ﻳﺘﻠﻮﻥ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﻳﺘﺪﺍﺭﺳﻮﻧﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺇﻻ ﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ…‬
‫‪ ‬ﺍﳊﺪﻳﺚ‪ ،‬ﻗﻮﻟﻪ‪  :‬ﻭﻣﺎ ﺍﺟﺘﻤﻊ ﻗﻮﻡ ‪ ‬ﺍﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﻻ ﳜﺺ ﺑﻪ ﻗﻮﻡ ﻣﻦ ﻗﻮﻡ‪ ،‬ﻓﻴﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻫﺆﻻﺀ ﺍ‪‬ﺘﻤﻌﻮﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺃﻭ ﻣﻦ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺃﻭ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻓﺎﳌﺴﺎﺟﺪ‬

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‫ﺗﺼﻠﺢ ﻟﻼﺟﺘﻤﺎﻉ ﻓﻴﻬﺎ ﻟﺘﻼﻭﺓ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﻟﺘﺪﺍﺭﺳﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻊ ﺃﻱ ﻗﻮﻡ‪ ،‬ﺃﻱ ﻓﺌﺔ ﻷﺟﻞ ﺗﻼﻭﺓ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﻭﺗﺪﺍﺭﺳﻪ‪ ،‬ﻓﺈ‪‬ﻢ ﻳﺘﻌﺮﺿﻮﻥ ﳍﺬﺍ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻤﺰ‬
‫ﻭﺍﳌﺮﺍﺩ ﺑﺬﻟﻚ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﳌﺴﺠﺪ ﺑﻴﺖ ﺍﷲ‪ ،‬ﺇﺿﺎﻓﺔ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪  :‬ﻭﻣﺎ ﺍﺟﺘﻤﻊ ﻗﻮﻡ ﰲ ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﷲ‬
‫ﺗﺸﺮﻳﻒ ﻟﻠﻤﺴﺠﺪ؛ ﻷﻧﻪ ﺑﻴﺖ ﻳﻄﻠﺐ ﻓﻴﻪ ﺭﺿﺎ ﺍﷲ ‪ ،‬ﺟﻞ ﺟﻼﻟﻪ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻳﺘﻠﻮﻥ ﻛﺘﺎﺏ ﺍﷲ ‪ ‬ﻫﺬﺍ ﺣﺎﻝ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺘﻠﻮﻥ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﺬﻟﻚ ﺃﻥ ﻳﺘﻠﻮ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻢ‪ ،‬ﻭﺍﻟﺒﻘﻴﺔ ﻳﺴﻤﻌﻮﻥ ﻛﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻫﺪﻱ ﺍﻟﺴﻠﻒ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻼﻭﺓ ﺍﳉﻤﺎﻋﻴﺔ‪ ،‬ﻓﻬﻲ ﳏﺪﺛﺔ‪ ،‬ﻭﻻ ﺗﻘﺮ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ﻋﻤﻞ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻣﺎ ﺑﻌﺪﻫﻢ ﺃ‪‬ﻢ ﳚﻌﻠﻮﻥ ﻗﺎﺭﺋﺎ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﰒ ﻳﺴﺘﻤﻊ ﺍﻟﺒﻘﻴﺔ‪ ،‬ﻭﻗﺪ ﻳﺘﻨﺎﻭﺑﻮﻥ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻳﺘﺪﺍﺭﺳﻮﻥ ﻛﻼﻡ ﺍﷲ‪ ،‬ﺟﻞ ﻭﻋﻼ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﺇﻻ ﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ ‪ ‬ﺍﻟﺴﻜﻴﻨﺔ‪ :‬ﻫﺬﻩ ﻫﻲ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ‪ ،‬ﻭﺍﻟﺮﻭﺡ ﻭﺍﻟﺮﲪﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﻣﻦ ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ‪  -‬ﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ ‪ ‬ﻧﻔﻬﻢ ﻣﻦ ﺫﻟﻚ ﺃ‪‬ﺎ ﻣﻦ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻷﻧﻪ ﻗﺎﻝ‪" :‬ﻧﺰﻟﺖ‬
‫ﻋﻠﻴﻬﻢ " ﻭﻫﺬﺍ ﻓﻴﻪ ﺗﻌﻈﻴﻢ ﳍﺎ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﲪﺔ ‪ ‬ﻭﻗﻮﻟﻪ‪  :‬ﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﲪﺔ ‪ ‬ﻫﺬﺍ ﻓﻴﻪ ﺃﻥ ﺍﻟﺮﲪﺔ ﺻﺎﺭﺕ ﳍﻢ ﻏﺸﺎﺀ‪ ،‬ﻳﻌﲏ‪:‬‬
‫ﺃ‪‬ﺎ ﺍﻛﺘﻨﻔﺖ ﻫﺆﻻﺀ ﻣﻦ ﲨﻴﻊ ﺟﻬﺎ‪‬ﻢ‪ ،‬ﻓﻼ ﻳﺘﺴﻠﻂ ﻋﻠﻴﻬﻢ ﺷﻴﻄﺎﻥ‪ ،‬ﻳﻌﲏ‪ :‬ﻭﻫﻢ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ‪ ،‬ﺑﻞ ﺍﻟﺮﲪﺔ‬
‫ﺍﻛﺘﻨﻔﺘﻬﻢ ﻣﻦ ﲨﻴﻊ ﺍﳉﻬﺎﺕ‪ ،‬ﻓﺼﺎﺭﺕ ﻋﻠﻴﻬﻢ ﻛﺎﻟﻐﺸﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﻋﻠﻴﻬﻢ‪ ،‬ﺣﻴﺚ ﺗﻌﺮﺿﻮﺍ‬
‫ﻟﻠﺮﲪﺔ‪ ،‬ﻓﺼﺎﺭﺕ ﻏﺸﺎﺀ ﻋﻠﻴﻬﻢ‪ ،‬ﻻ ﻳﻨﻔﺬ ﺇﻟﻴﻬﻢ ﻏﲑﻫﺎ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﺣﻔﺘﻬﻢ ﺍﳌﻼﺋﻜﺔ ‪ ‬ﻭﺃﻳﻀﺎ ﻛﻠﻤﺔ ‪ ‬ﺣﻔﺘﻬﻢ ﺍﳌﻼﺋﻜﺔ ‪ ‬ﻳﻌﲏ‪ :‬ﺃﺣﺪﻗﺖ ‪‬ﻢ ﺑﺘﺮﺍﺹ‪ ،‬ﺣﻴﺚ ﻻ‬
‫‪     ‬‬ ‫ﻳﻨﻔﺬ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﳋﺎﺭﺝ‪ ،‬ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪      ‬ﻓﺤﻒ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺸﻲﺀ‪ ،‬ﻳﻌﲏ‪ :‬ﺑﺎﻟﻌﺮﺵ‪ ،‬ﺃﻭ ‪‬ﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺘﻠﻮﻥ‪ ،‬ﻳﻌﲏ‪:‬‬
‫ﺃ‪‬ﻢ ﺃﺣﺪﻗﻮﺍ ‪‬ﻢ ﻣﻦ ﲨﻴﻊ ﺍﳉﻬﺎﺕ ‪ ،‬ﻭﺗﺮﺍﺻﻮﺍ ﲝﻴﺚ ﻛﺎﻧﻮﺍ ﺣﺎﻓﲔ ‪‬ﻢ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺆﻻﺀ ﺗﻌﺮﺿﻮﺍ‬
‫ﻟﻔﻀﻞ ﻋﻈﻴﻢ‪ ،‬ﻻ ﻳﺘﺴﻠﻂ ﻋﻠﻴﻬﻢ ‪ -‬ﻭﻫﻢ ﺇﺫ ﺫﺍﻙ‪ -‬ﺷﻴﻄﺎﻥ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻫﻮﻯ ﺃﻧﻔﺴﻬﻢ‪.‬‬

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‫ﻭﺍﻟﺬﻛﺮ ﻫﻨﺎ ﻣﻌﻨﺎﻩ ﺍﻟﺜﻨﺎﺀ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﺛﲎ ﺍﷲ ﻋﻠﻴﻬﻢ ﻓﻴﻤﻦ‬ ‫‪‬‬ ‫ﻭﺫﻛﺮﻫﻢ ﺍﷲ ﻓﻴﻤﻦ ﻋﻨﺪﻩ‬ ‫‪‬‬ ‫ﻭﺍﻟﻘﺮﻳﻨﺔ‪ ،‬ﻗﺎﻝ‪:‬‬
‫‪   ‬‬ ‫‪‬‬ ‫ﻋﻨﺪﻩ‪ ،‬ﻭﻣﻦ ﻋﻨﺪﻩ؟ ﻫﻢ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺮﺑﻮﻥ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫‪‬‬ ‫ﻓﺎﳌﻼﺋﻜﺔ ﺍﳌﻘﺮﺑﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬ ‫‪       ‬‬

‫‪    ‬ﻭﻗﺎﻝ ﺑﻌﺪﻩ‪  :‬ﻭﻣﻦ ﺑﻄﺄ ﺑﻪ ﻋﻤﻠﻪ‪،‬‬ ‫‪     ‬‬

‫ﱂ ﻳﺴﺮﻉ ﺑﻪ ﻧﺴﺒﻪ ‪ ‬ﻓﻴﻪ ﺃﻥ ﺍﻟﺘﻔﺎﺧﺮ ﺑﺎﻷﻧﺴﺎﺏ‪ ،‬ﻭﺍﻟﻈﻦ ﺃﻧﻪ ﻷﺟﻞ ﺍﻟﻨﺴﺐ ﻳﻜﻮﻥ ﺍﳌﺮﺀ ﳏﺒﻮﺑﺎ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ‬
‫‪    ‬‬ ‫‪‬‬ ‫ﻭﻋﻼ‪ -‬ﻫﺬﺍ ﺟﺎﺀﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺈﺑﻄﺎﻟﻪ‪ ،‬ﻭﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻌﻤﻞ‬
‫‪            ‬ﻓﺎﻟﺘﻘﻮﻯ ﻫﻲ ﻣﺪﺍﺭ ﺍﻟﺘﻔﻀﻴﻞ‪،‬‬
‫ﻭﻣﺪﺍﺭ ﺍﻟﺘﻔﺎﺿﻞ ﺑﲔ ﺍﻟﻨﺎﺱ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‬

‫ﺇﻥ ﺍﷲ ﻛﺘﺐ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻋﻦ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻗﺎﻝ‪  :‬ﺇﻥ ﺍﷲ‬
‫‪ ‬ﻛﺘﺐ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﰒ ﺑﲔ ﺫﻟﻚ‪ ،‬ﻓﻤﻦ ﻫﻢ ﲝﺴﻨﺔ‪ ،‬ﻓﻠﻢ ﻳﻌﻤﻠﻬﺎ ﻛﺘﺒﻬﺎ ﺍﷲ ﻋﻨﺪﻩ ﺣﺴﻨﺔ ﻛﺎﻣﻠﺔ‪،‬‬
‫ﻭﺇﻥ ﻫﻢ ‪‬ﺎ‪ ،‬ﻓﻌﻤﻠﻬﺎ ﻛﺘﺒﻬﺎ ﺍﷲ ﻋﻨﺪﻩ ﻋﺸﺮ ﺣﺴﻨﺎﺕ ﺇﱃ ﺳﺒﻌﻤﺎﺋﺔ ﺿﻌﻒ ﺇﱃ ﺃﺿﻌﺎﻑ ﻛﺜﲑﺓ‪ ،‬ﻭﺇﻥ ﻫﻢ‬
‫ﺑﺴﻴﺌﺔ‪ ،‬ﻓﻠﻢ ﻳﻌﻤﻠﻬﺎ ﻛﺘﺒﻬﺎ ﺍﷲ ﻋﻨﺪﻩ ﺣﺴﻨﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﺇﻥ ﻫﻢ ‪‬ﺎ‪ ،‬ﻓﻌﻤﻠﻬﺎ ﻛﺘﺒﻬﺎ ﺍﷲ ﺳﻴﺌﺔ ﻭﺍﺣﺪﺓ ‪ ‬ﺭﻭﺍﻩ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪‬ﺬﻩ ﺍﳊﺮﻭﻑ‪.‬‬
‫ﺇﻥ ﺍﷲ ﻛﺘﺐ‬ ‫‪‬‬ ‫ﻗﻮﻟﻪ ﻫﻨﺎ‪" :‬ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻋﻦ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ" ﻳﻌﲏ‪ :‬ﺃﻥ ﻫﺬﺍ ﺣﺪﻳﺚ ﻗﺪﺳﻲ ﻗﺎﻝ‪:‬‬
‫ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﰒ ﺑﲔ ﺫﻟﻚ ‪ ‬ﻳﻌﲏ‪ :‬ﻛﺘﺒﻬﺎ ﻋﻨﺪﻩ‪ ،‬ﻓﺒﻴﻨﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﲔ ﻣﺎ ﺗﻜﻮﻥ ﺑﻪ ﺍﳊﺴﻨﺔ‪ ،‬ﻭﺑﲔ‬
‫ﻣﺎ ﺗﻜﻮﻥ ﺑﻪ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﺑﲔ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﻜﺘﺐ ﻟﻠﻤﺮﺀ ﺑﻪ ﺣﺴﻨﺔ‪ ،‬ﻭﺑﲔ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﻜﺘﺐ ﻟﻠﻤﺮﺀ ﺑﻪ‬
‫ﺳﻴﺌﺔ‪ ،‬ﻗﺎﻝ‪  :‬ﻓﻤﻦ ﻫﻢ ﲝﺴﻨﺔ ﻓﻠﻢ ﻳﻌﻤﻠﻬﺎ ‪ ‬ﺇﱃ ﺁﺧﺮﻩ ﺍﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺃﻥ ﺍﳌﻠﻜﲔ ﺍﻟﻠﺬﻳﻦ ﻳﻜﺘﺒﺎﻥ ﻣﺎ ﻳﺼﺪﺭ‬

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‫ﻋﻦ ﺍﻟﻌﺒﺪ‪ ،‬ﺩﻝ ﻋﻠﻰ ﺃ‪‬ﻤﺎ ﻳﻌﻠﻤﺎﻥ ﻣﺎ ﳚﻮﻝ ﰲ ﻗﻠﺒﻪ‪ ،‬ﺍﳍﻢ ﻣﻌﻠﻮﻡ ﻟﻠﻤﻠﻚ‪ ،‬ﻭﻫﺬﺍ ﺑﺈﻗﺪﺍﺭ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﳍﻢ‬
‫ﺇﻃﻼﻋﻪ ﺇﻳﺎﻫﻢ ﻭﺇﺫﻧﻪ ﺑﺬﻟﻚ‪.‬‬
‫ﻗﺪ ﻛﺎﻥ ﺑﻌﺾ ﺍﻷﻧﺒﻴﺎﺀ ﻳﻌﻠﻢ ﻣﺎ ﰲ ﻧﻔﺲ ﺍﻟﺬﻱ ﺃﻣﺎﻣﻪ‪ ،‬ﻭﺍﻟﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‪ -‬ﻭﺳﻠﻢ ﺃﺧﱪ ﺭﺟﻼ ﲟﺎ ﰲ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﺣﺼﻞ ﻣﻦ ﻋﺪﺩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻓﻬﺬﺍ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﻳﻄﻠﻊ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺇﻳﺎﻩ ﻣﻦ‬
‫‪   ‬‬ ‫ﺷﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ‪ ،‬ﻓﺎﳌﻼﺋﻜﺔ ﺃﻃﻠﻌﻬﻢ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻰ ﺫﻟﻚ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫‪.           ‬‬
‫ﻓﻤﻦ ﻫﻢ ﲝﺴﻨﺔ ﻓﻠﻢ ﻳﻌﻤﻠﻬﺎ‬ ‫‪‬‬ ‫ﻭﺍﻟﺮﺳﻮﻝ ﻫﻨﺎ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﺮﺳﻮﻝ ﺍﳌﻠﻜﻲ‪ ،‬ﻭﺍﻟﺮﺳﻮﻝ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻷﻥ ﺍﳍﻢ ﻧﻮﻉ ﻣﻦ ﺍﻹﺭﺍﺩﺓ‪ ،‬ﻭﺇﺭﺍﺩﺗﻪ ﻟﻠﺤﺴﻨﺔ ﻃﺎﻋﺔ‪ ،‬ﻓﻴﻜﺘﺒﻬﺎ ﺍﷲ ‪-‬ﺟﻞ‬ ‫‪‬‬ ‫ﻛﺘﺒﻬﺎ ﺍﷲ ﻋﻨﺪﻩ ﺣﺴﻨﺔ ﻛﺎﻣﻠﺔ‬
‫ﻭﻋﻼ‪ -‬ﻟﻪ ﻣﻦ ﺭﲪﺘﻪ ﻭﻣﻨﻪ ﻭﻛﺮﻣﻪ‪ ،‬ﻳﻜﺘﺒﻬﺎ ﻟﻪ ﺣﺴﻨﺔ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻓﺈﻥ ﻫﻢ ‪‬ﺎ‪ ،‬ﻓﻌﻤﻠﻬﺎ ﻛﺘﺒﻬﺎ ﺍﷲ ﻋﻨﺪﻩ ﻋﺸﺮ ﺣﺴﻨﺎﺕ ﺇﱃ ﺳﺒﻌﻤﺎﺋﺔ ﺿﻌﻒ ‪ ‬ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﺇﻥ ﻫﻢ‬
‫ﺑﺎﳊﺴﻨﺔ ﻓﻌﻤﻠﻬﺎ‪ ،‬ﻓﺄﻗﻞ ﻣﺎ ﻳﻜﺘﺐ ﻟﻪ ﻋﺸﺮ ﺣﺴﻨﺎﺕ‪ ،‬ﻭﻗﺪ ﻳﺼﻞ ﺫﻟﻚ ﺇﱃ ﺳﺒﻌﻤﺎﺋﺔ ﺿﻌﻒ ﲝﺴﺐ ﺍﳊﺎﻝ‪،‬‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻟﻜﻢ ﺗﻔﺎﺻﻴﻞ ﺫﻟﻚ ﰲ ﺃﻭﺍﺋﻞ ﻫﺬﺍ ﺍﻟﺸﺮﺡ‪ ،‬ﻓﺈﻥ ﺍﳌﺴﻠﻤﲔ ﻳﺘﻔﺎﻭﺗﻮﻥ ﰲ ﺛﻮﺍﺏ ﺍﳊﺴﻨﺔ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ‬
‫ﺇﺫﺍ ﻋﻤﻠﻬﺎ ﻛﺘﺒﺖ ﻟﻪ ﻋﺸﺮ ﺃﺿﻌﺎﻑ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺇﺫﺍ ﻋﻤﻠﻬﺎ ﻛﺘﺒﺖ ﻟﻪ ﺳﺒﻌﻤﺎﺋﺔ ﺿﻌﻒ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﺎﺋﺘﺎ ﺿﻌﻒ‪،‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺗﻜﺘﺐ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺇﱃ ﺳﺒﻌﻤﺎﺋﺔ ﺿﻌﻒ‪ ،‬ﺑﻞ ﺇﱃ ﺃﺿﻌﺎﻑ ﻛﺜﲑﺓ‪ ،‬ﻭﻫﺬﺍ ﳜﺘﻠﻒ ﻛﻤﺎ ﺫﻛﺮﻧﺎ‬
‫ﺑﺎﺧﺘﻼﻑ ﺍﻟﻌﻠﻢ ﻭﺗﻮﻗﲑ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺍﻟﺮﻏﺐ ﰲ ﺍﻵﺧﺮﺓ؛ ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ‪ -‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ‪-‬‬
‫ﺃﻋﻈﻢ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﺟﻮﺭﺍ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺃﻋﻈﻢ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﱰﻟﺔ‪.‬‬
‫ﻭﻗﺪ ﺛﺒﺖ ﻋﻨﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﺃﻧﻪ ﻗﺎﻝ‪  :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻮ ﺃﻧﻔﻖ ﺃﺣﺪﻛﻢ ﻣﺜﻞ ﺃﺣﺪ ﺫﻫﺒﺎ‬
‫ﻳﻌﲏ‪ :‬ﺃ‪‬ﻢ ﻣﻊ ﻗﻠﺔ ﻣﺎ ﻳﻨﻔﻘﻮﻥ ﻭﻣﺎ ﻋﻤﻠﻮﺍ‪ ،‬ﻓﺈ‪‬ﻢ ﺃﻋﻈﻢ ﳑﺎ ﻟﻮ ﺃﻧﻔﻖ‬ ‫‪‬‬ ‫ﻣﺎ ﺑﻠﻎ ﻣﺪ ﺃﺣﺪﻫﻢ‪ ،‬ﻭﻻ ﻧﺼﻴﻔﻪ‬
‫ﺃﺣﺪﻛﻢ‪ ،‬ﻭﻫﺆﻻﺀ ﰲ ﻣﺘﺄﺧﺮﻱ ﺍﻹﺳﻼﻡ ‪ ،‬ﻓﻜﻴﻒ ﲟﻦ ﺑﻌﺪﻫﻢ؟ ﻟﻮ ﺃﻧﻔﻘﻮﺍ ﻣﺜﻞ ﺃﺣﺪ ﺫﻫﺒﺎ‪ ،‬ﻭﻫﺬﺍ ﳜﺘﻠﻒ‬
‫ﺑﺎﺧﺘﻼﻑ ﺣﺴﻦ ﺍﻹﺳﻼﻡ ﻭﺣﺴﻦ ﺍﻟﻴﻘﲔ ﺇﱃ ﺁﺧﺮﻩ‪.‬‬

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‫ﻗﺎﻝ‪  :‬ﻭﺇﻥ ﻫﻢ ﺑﺴﻴﺌﺔ‪ ،‬ﻭﱂ ﻳﻌﻤﻠﻬﺎ ﻛﺘﺒﻬﺎ ﺍﷲ ﻋﻨﺪﻩ ﺣﺴﻨﺔ ﻛﺎﻣﻠﺔ ‪" ‬ﺇﻥ ﻫﻢ ﺑﺴﻴﺌﺔ" ﻳﻌﲏ‪ :‬ﺃﺭﺍﺩ ﺳﻴﺌﺔ‪،‬‬
‫ﻓﻠﻢ ﻳﻌﻤﻠﻬﺎ‪ ،‬ﻓﻬﺬﺍ ﻓﻴﻪ ﺗﻔﺼﻴﻞ‪ :‬ﺇﻥ ﺗﺮﻛﻬﺎ ﻣﻦ ﺟﺮﺍﺀ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻳﻌﲏ‪ :‬ﺧﺸﻴﺔ ﷲ ﻭﺭﻏﺒﺎ ﻓﻴﻤﺎ ﻋﻨﺪﻩ‪،‬‬
‫ﻓﺈﻧﻪ ﺗﻜﺘﺐ ﻟﻪ ﺣﺴﻨﺔ ﻛﻤﺎ ﺫﻛﺮ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﺃﻧﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪-‬‬
‫ﻗﺎﻝ‪  :‬ﻓﺈﳕﺎ ﺗﺮﻛﻬﺎ ﻣﻦ ﺟﺮﺍﺋﻲ ‪ ‬ﻓﺈﺫﺍ ﺗﺮﻙ ﺍﻟﺴﻴﺌﺔ ﺍﻟﱵ ﻫﻢ ‪‬ﺎ‪ ،‬ﻓﺘﺮﻛﻬﺎ‪ :‬ﻳﻌﲏ ﻓﻠﻢ ﻳﻨﻔﺬﻫﺎ ﻋﻤﻼ ﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻓﻬﺬﺍ ﺗﻜﺘﺐ ﻟﻪ ﺣﺴﻨﺔ؛ ﻷﻥ ﺇﺧﻼﺻﻪ ﻗﻠﺐ ﺗﻠﻚ ﺍﻹﺭﺍﺩﺓ ﺍﻟﺴﻴﺌﺔ ﺇﱃ ﺇﺭﺍﺩﺓ ﺣﺴﻨﺔ‪ ،‬ﻭﺍﻹﺭﺍﺩﺓ ﺍﳊﺴﻨﺔ‬
‫ﻭﺍﳍﻢ ﺑﺎﳊﺴﻦ ﻳﻜﺘﺐ ﻟﻪ ﺑﻪ ﺣﺴﻨﺔ‪.‬‬
‫ﻭﺍﳊﺎﻝ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﻬﻢ ﺑﺎﻟﺴﻴﺌﺔ ﻓﻼ ﻳﻌﻤﻠﻬﺎ؛ ﻷﺟﻞ ﻋﺪﻡ ﲤﻜﻨﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﺑﺎﻗﻴﺔ ﰲ ﺭﻏﺒﺘﻬﺎ ﺑﻌﻤﻞ‬
‫ﺍﻟﺴﻴﺌﺔ‪ ،‬ﻓﻬﺬﺍ ﻭﺇﻥ ﱂ ﻳﻌﻤﻞ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺗﻜﺘﺐ ﻟﻪ ﺣﺴﻨﺔ ﰲ ﺫﻟﻚ‪ ،‬ﺑﻞ ﺇﻥ ﺳﻌﻰ ﰲ ﺃﺳﺒﺎﺏ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﺗﻜﺘﺐ‬
‫ﺇﺫﺍ ﺍﻟﺘﻘﻰ ﺍﳌﺴﻠﻤﺎﻥ ﺑﺴﻴﻔﻴﻬﻤﺎ ﻓﺎﻟﻘﺎﺗﻞ ﻭﺍﳌﻘﺘﻮﻝ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻗﺎﻟﻮﺍ ﻳﺎ‬ ‫‪‬‬ ‫ﻋﻠﻴﻪ ﺳﻴﺌﺔ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﻫﺬﺍ ﺍﻟﻘﺎﺗﻞ ﻓﻤﺎ ﺑﺎﻝ ﺍﳌﻘﺘﻮﻝ ؟ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﻗﺘﻞ ﺻﺎﺣﺒﻪ ‪. ‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺇﺫﺍ ﲤﻜﻦ ﺍﳌﺮﺀ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﺻﺮﻓﻪ ﺻﺎﺭﻑ ﻋﻨﻬﺎ‪ ،‬ﺧﺎﺭﺝ ﻋﻦ ﺇﺭﺍﺩﺗﻪ‪ ،‬ﻓﺈﻧﻪ ﳚﺰﻯ‬
‫ﻋﻠﻰ ﳘﻪ ﺑﺎﻟﺴﻴﺌﺔ ﺳﻴﺌﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺆﺍﺧﺬﺍ ‪‬ﺎ ﺑﺪﻻﻟﺔ ﺣﺪﻳﺚ‪  :‬ﺍﻟﻘﺎﺗﻞ ﻭﺍﳌﻘﺘﻮﻝ ﰲ ﺍﻟﻨﺎﺭ ‪. ‬‬
‫ﻗﺎﻝ‪  :‬ﻭﺇﻥ ﻫﻢ ‪‬ﺎ‪ ،‬ﻓﻌﻤﻠﻬﺎ ﻛﺘﺒﻬﺎ ﺍﷲ ﺳﻴﺌﺔ ﻭﺍﺣﺪﺓ ‪ ‬ﻭﻫﺬﺍ ﻣﻦ ﻋﻈﻴﻢ ﺭﲪﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺑﻌﺒﺎﺩﻩ‬
‫ﺍﳌﺆﻣﻨﲔ ﺃ‪‬ﻢ ﺇﺫﺍ ﻋﻤﻠﻮﺍ ﺳﻴﺌﺔ ﻻ ﺗﻀﺎﻋﻒ ﻋﻠﻴﻬﻢ‪ ،‬ﺑﻞ ﺇﳕﺎ ﻳﻜﺘﺒﻬﺎ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻴﻬﻢ ﺳﻴﺌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺃﻣﺎ‬
‫ﺍﳊﺴﻨﺎﺕ ﻓﺘﻀﺎﻋﻒ ﻋﻠﻴﻬﻢ؛ ﻭﳍﺬﺍ ﻻ ﻳﻬﻠﻚ ﻋﻠﻰ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻻ ﻫﺎﻟﻚ‪ ،‬ﻻ ﺗﺮﺟﺢ ﺳﻴﺌﺎﺕ ﺃﺣﺪ ﻋﻠﻰ‬
‫ﺣﺴﻨﺎﺗﻪ ﺇﻻ ﻫﺎﻟﻚ؛ ﻷﻥ ﺍﳊﺴﻨﺎﺕ ﺗﻀﺎﻋﻒ ﺑﺄﺿﻌﺎﻑ ﻛﺜﲑﺓ‪ ،‬ﻭﺣﱴ ﺍﳍﻢ ﺑﺎﻟﺴﻴﺌﺔ ﺇﺫﺍ ﺗﺮﻛﻪ ﺗﻘﻠﺐ ﻟﻪ ﺣﺴﻨﺔ‪،‬‬
‫ﻭﺍﻟﺴﻴﺌﺔ ﺗﻜﺘﺐ ﲟﺜﻠﻬﺎ‪ ،‬ﻓﻼ ﻳﻈﻬﺮ ﺑﺬﻟﻚ ﺃﻥ ﻳﺰﻳﺪ ﻣﻴﺰﺍﻥ ﺍﻟﺴﻴﺌﺎﺕ ﻟﻌﺒﺪ ﻋﻠﻰ ﻣﻴﺰﺍﻥ ﺍﳊﺴﻨﺎﺕ ﺇﻻ‪ ،‬ﻭﻫﻮ‬
‫ﺧﺎﺳﺮ‪ ،‬ﻭﻗﺪ ﺳﻌﻰ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﺍﺑﺘﻌﺪ ﻋﻦ ﺍﳊﺴﻨﺎﺕ‪.‬‬
‫‪‬ﺬﺍ ﻧﺸﻜﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﳓﻤﺪﻙ ﺭﰊ ﻋﻠﻰ ﺇﺣﺴﺎﻧﻚ ﻭﻓﻀﻠﻚ ﻭﻧﻌﻤﺘﻚ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻜﺮﻡ‪ ،‬ﻭﻋﻠﻰ‬
‫ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺍﻟﻠﻬﻢ ﻻ ﺗﺆﺍﺧﺬﻧﺎ ﲟﺎ ﻓﻌﻞ ﺍﻟﺴﻔﻬﺎﺀ ﻣﻨﺎ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻼﺛﻮﻥ‬

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‫ﻣﻦ ﻋﺎﺩ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺁﺫﻧﺘﻪ ﺑﺎﳊﺮﺏ‬

‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪  :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ‪ :‬ﻣﻦ ﻋﺎﺩ ﱄ ﻭﻟﻴﺎ‪ ،‬ﻓﻘﺪ ﺁﺫﻧﺘﻪ ﺑﺎﳊﺮﺏ‪،‬‬
‫ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱃ ﻋﺒﺪﻱ ﺑﺸﻲﺀ ﺃﺣﺐ ﺇﱄ ﳑﺎ ﺍﻓﺘﺮﺿﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇﱄ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ‪،‬‬
‫ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ‪ ،‬ﻛﻨﺖ ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ‪ ،‬ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ‪ ،‬ﻭﻳﺪﻩ ﺍﻟﱵ ﻳﺒﻄﺶ ‪‬ﺎ‪ ،‬ﻭﺭﺟﻠﻪ ﺍﻟﱵ ﳝﺸﻲ‬
‫‪‬ﺎ‪ ،‬ﻭﻟﺌﻦ ﺳﺄﻟﲏ ﻷﻋﻄﻴﻨﻪ‪ ،‬ﻭﻟﺌﻦ ﺍﺳﺘﻌﺎﺫﱐ ﻷﻋﻴﺬﻧﻪ ‪ ‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫ﻫﺬﺍ ﺣﺪﻳﺚ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻋﻈﻴﻢ ﻗﺎﻝ ﻓﻴﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :-‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ‪ -‬ﻭﻫﻮ ﺣﺪﻳﺚ‬
‫ﻗﺪﺳﻲ‪  -‬ﻣﻦ ﻋﺎﺩ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺁﺫﻧﺘﻪ ﺑﺎﳊﺮﺏ ‪ ‬ﻋﺎﺩﻯ‪ :‬ﻳﻌﲏ‪ :‬ﺍﲣﺬ ﺍﻟﻮﱄ ﻋﺪﻭﺍ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﺃﺑﻐﻀﻪ‪،‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺇﻥ ﺃﺑﻐﺾ ﺍﻟﻮﱄ؛ ﳌﺎ ﻫﻮ ﻋﻠﻲ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻬﺬﺍ ﻇﺎﻫﺮ ﺩﺧﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻋﺎﺩﺍﻩ ﻷﺟﻞ‬
‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺣﺼﻞ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺧﺼﻮﻣﺎﺕ؛ ﻷﺟﻞ ﺍﻟﺪﻧﻴﺎ ﻓﻬﺬﺍ ﻓﻴﻪ ﺗﻔﺼﻴﻞ‪ ،‬ﺇﻥ ﺻﺎﺭ ﻣﻌﻪ ﺧﺼﻮﻣﺎﺕ ﺑﻐﻀﺎﺀ‬
‫ﻭﻛﺮﻩ‪ ،‬ﻓﺈﻥ ﳜﺸﻰ ﻋﻠﻴﻪ ﺃﻥ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻧﺖ ﺍﳋﺼﻮﻣﺎﺕ ﺑﺪﻭﻥ ﺑﻐﻀﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﻻ‬
‫ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻳﻌﲏ‪ :‬ﻻ ﻳﻜﻮﻥ ﻣﺆﺫﻧﺎ ﺑﺎﳊﺮﺏ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺳﺎﺩﺍﺕ ﺍﻷﻭﻟﻴﺎﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﻗﺪ‬
‫ﻭﻗﻌﺖ ﺑﻴﻨﻬﻢ ﺧﺼﻮﻣﺎﺕ‪ ،‬ﻓﺘﺨﺎﺻﻢ ﻋﻤﺮ ﻭﺃﺑﻮ ﺑﻜﺮ ﰲ ﻋﺪﺓ ﳎﺎﻟﺲ‪ ،‬ﻭﲣﺎﺻﻢ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺑﻞ ﺍﻟﻌﺒﺎﺱ ﻭﻋﻠﻲ‬
‫ﻭﺣﺼﻞ ﺑﻴﻨﻬﻢ ﺧﺼﻮﻣﺔ‪ ،‬ﻭﺗﺮﺍﺟﻌﺎ ﺇﱃ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﻫﻜﺬﺍ ﰲ ﻋﺪﺩ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‪.‬‬
‫ﻓﻮﻗﻮﻉ ﺍﳋﺼﻮﻣﺔ ﺑﻼ ﺑﻐﻀﺎﺀ ﻟﻮﱄ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﻬﺬﺍ ﻻ ﻳﺪﺧﻞ ﰲ ﺍ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﻣﺎ‬
‫ﺇﺫﺍ ﺃﺑﻐﺾ ﻭﻟﻴﺎ ﻣﻦ ﺃﻭﻟﻴﺎ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻓﺈﻧﻪ ﻣﺆﺫﻥ ﺑﺎﳊﺮﺏ‪ ،‬ﻳﻌﲏ‪ :‬ﻗﺪ ﺃﺫﻧﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﲝﺮﺏ ﻣﻦ‬
‫ﻋﻨﺪﻩ‪ ،‬ﻭﺇﻳﺬﺍﻧﻪ ﺑﺎﳊﺮﺏ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻧﻪ ﺃﻋﻠﻢ ﻭﺃﻧﻈﺮ ﺑﺄﻧﻪ ﺳﻴﻌﺎﻗﺐ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺇﺫ ﺣﺮﺏ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﺍﻟﻮﱄ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻋﺮﻑ‬ ‫‪‬‬ ‫ﻭﻋﻼ‪ -‬ﺇﻳﺼﺎﻝ ﻋﺬﺍﺑﻪ ﻭﻧﻜﺎﻟﻪ ﻟﻌﺒﺎﺩﻩ‪ ،‬ﻗﺎﻝ‪  :‬ﻣﻦ ﻋﺎﺩ ﱄ ﻭﻟﻴﺎ‬
‫ﺑﺄﻧﻪ‪ :‬ﻳﻌﲏ ﻋﺮﻓﻪ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺄﻧﻪ‪ :‬ﻛﻞ ﻣﺆﻣﻦ ﺗﻘﻲ ﻟﻴﺲ ﺑﻨﱯ‪ ،‬ﻫﺬﺍ ﺍﻟﻮﱄ ﰲ ﺍﻻﺻﻄﻼﺡ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﻟﻮﱄ ﻛﻞ ﻣﻦ ﻋﻨﺪﻩ ﺇﳝﺎﻥ ﻭﺗﻘﻮﻯ‪.‬‬
‫ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘﻮﻯ ﻳﺘﻔﺎﺿﻼ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻳﻌﲏ ﳏﺒﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻟﻌﺒﺪﻩ ﻭﻧﺼﺮﺗﻪ ﻟﻌﺒﺪﻩ ﺗﻜﻮﻥ‬
‫ﺗﻠﻚ ﺍﻟﻮﻻﻳﺔ ﻣﺘﻔﺎﺿﻠﺔ‪ ،‬ﻭﺇﳕﺎ ﻳﻘﺼﺪ ﺑﺎﻟﻮﱄ ﻣﻦ ﻛﻤﻞ ﲝﺴﺐ ﺍﺳﺘﻄﺎﻋﺘﻪ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﻏﻠﺐ ﻋﻠﻴﻪ ﰲ ﺃ‬

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‫‪       ‬‬ ‫ﺣﻮﺍﻟﻪ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﺫﻟﻚ ﻟﻘﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪:-‬‬
‫ﻓﺠﻌﻞ ﺍﻷﻭﻟﻴﺎﺀ ﻫﻢ ﺍﳌﺆﻣﻨﲔ‬ ‫‪         ‬‬

‫ﺍﳌﺘﻘﲔ‪ ،‬ﺇﺫﻥ ﻓﻤﻦ ﻋﺎﺩ ﻣﺆﻣﻨﺎ ﻣﺘﻘﻴﺎ ﻗﺪ ﺳﻌﻰ ﰲ ﺗﻜﻤﻴﻞ ﺇﳝﺎﻧﻪ ﻭﺗﻘﻮﺍﻩ ﲝﺴﺐ ﻗﺪﺭﺗﻪ‪ ،‬ﻭﱂ ﻳﻌﺮﻑ ﻋﻨﻪ ﻣﺎ‬
‫ﳜﺪﺵ ﻛﻤﺎﻝ ﺇﳝﺎﻧﻪ‪ ،‬ﻭﻛﻤﺎﻝ ﺗﻘﻮﺍﻩ‪ ،‬ﻓﺈﻧﻪ ﻣﺆﺫﻥ ﲝﺮﺏ ﻣﻦ ﺍﷲ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﻌﻠﻢ ﻭﻣﻬﺪﺩ ﺑﺈﻳﺼﺎﻝ ﻋﻘﻮﺑﺔ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻟﻪ؛ ﻷﻥ ﻫﺬﺍ ﺍﻟﻮﱄ ﳏﺒﻮﺏ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻣﻨﺼﻮﺭ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﺍﻟﻮﺍﺟﺐ ﺃﻥ ﲢﺐ ﺍﳌﺮﺀ‬
‫ﶈﺒﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻞ‪-‬ﺍ ﻟﻪ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱄ ﻋﺒﺪﻱ ﺑﺸﻲﺀ ﺃﺣﺐ ﺇﱄ ﳑﺎ ﺍﻓﺘﺮﺿﺘﻪ ﻋﻠﻴﻪ ‪ ‬ﻳﻌﲏ‪ :‬ﺃﻥ ﺃﺣﺐ ﺍﻟﻘﺮﺑﺎﺕ ﺇﱃ ﺍﷲ ‪-‬‬
‫ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻥ ﻳﺘﻘﺮﺏ ﺇﻟﻴﻪ ‪‬ﺎ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺘﻘﺮﺏ ﺍﻟﻌﺒﺪ ﺑﺎﻟﻔﺮﺍﺋﺾ‪ ،‬ﻫﺬﻩ ﺃﺣﺐ ﺍﻟﻘﺮﺑﺎﺕ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪-‬‬
‫‪ :‬ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‪ ،‬ﺣﻴﺚ ﺗﺼﻠﻰ ﻭﺗﻘﺎﻡ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﺍﳌﻔﺮﻭﺿﺔ‪ ،‬ﻭﺍﻟﺼﻴﺎﻡ ﺍﳌﻔﺮﻭﺽ‪ ،‬ﻭﺍﳊﺞ ﺍﳌﻔﺮﻭﺽ ‪،‬‬
‫ﻭﺍﻷﻣﻮﺭ ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻭﻛﻞ ﺃﻣﺮ ﺍﻓﺘﺮﺿﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻋﻠﻴﻪ ﻓﺎﻟﺘﻘﺮﺏ ﺇﻟﻴﻪ ﺑﻪ‪.‬‬
‫ﻭﺃﺣﺐ ﺍﻷﺷﻴﺎﺀ ﺇﻟﻴﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻫﺬﺍ ﺧﻼﻑ ﻣﺎ ﻳﺄﰐ ﻟﺒﻌﺾ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﰲ ﺃ‪‬ﻢ ﳛﺼﻞ ﻋﻨﺪﻫﻢ ﺧﺸﻮﻉ‬
‫ﻭ ﺗﺬﻟﻞ ﰲ ﺍﻟﻨﻮﺍﻓﻞ ﻣﺎ ﻻ ﳛﺼﻞ ﰲ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﺑﻞ ﻭﻳﺮﺟﻮﻥ ﺑﺎﻟﻨﻮﺍﻓﻞ ﻣﺎ ﻻ ﻳﺮﺟﻮﻥ ﺑﺎﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﻫﺬﺍ ﺧﻼﻑ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪ -‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪ :‬ﺇﳕﺎ ﳛﺐ ﺑﻞ ﺃﺣﺐ ﻣﺎ ﻳﺘﻘﺮﺏ ﺇﻟﻴﻪ ﺑﻪ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ‪ -‬ﻣﺎ ﺍﻓﺘﺮﺿﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻓﺎﻓﺘﺮﺽ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺍﻟﻔﺮﺍﺋﺾ؛ ﻷﻧﻪ ﳛﺐ ﺃﻥ ﻳﺘﻌﺒﺪ ‪‬ﺎ‬
‫ﻳﻌﲏ‪ :‬ﻻ ﻳﺰﺍﻝ ﻳﺘﻘﺮﺏ ﺑﺎﻟﻨﻮﺍﻓﻞ‪ :‬ﻧﻮﺍﻓﻞ‬ ‫‪‬‬ ‫ﻭﻻ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇﱄ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪:‬‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﺑﻌﺪ ﺍﻟﻔﺮﺍﺋﺾ؛ ﺣﱴ ﳛﺒﻪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﻭﻫﺬﺍ ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﺻﺎﺭ ﻟﻪ ﻛﺜﺮﺓ ﺍﻟﻨﻮﺍﻓﻞ ﻭﺻﻔﺎ‪ ،‬ﲝﻴﺚ‬
‫ﻛﺜﺮ ﻣﻨﻪ ﺇﺗﻴﺎﻧﻪ ﺑﻨﻮﺍﻓﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﻦ ﺻﻼﺓ ﻭﺻﻴﺎﻡ ﻭﺻﺪﻗﺎﺕ ﻭﺣﺞ ﻭﻋﻤﺮﺓ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﺣﱴ ﺃﺣﺒﻪ ‪ ‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﳏﺒﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬ﲡﻠﺐ ﺑﺎﻟﺴﻌﻲ ﰲ ﻃﺎﻋﺘﻪ ﺑﺄﺩﺍﺀ ﺍﻟﻨﻮﺍﻓﻞ‪،‬‬
‫ﻭﺍﻟﺴﻌﻲ ﻓﻴﻬﺎ ﺑﻌﺪ ﺃﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﺍﻟﺘﻘﺮﺏ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺎ‪.‬‬

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‫ﶈﺒﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻟﻌﺒﺪﻩ ﺃﺛﺮ‪ ،‬ﻓﻤﺎ ﻫﺬﺍ ﺍﻷﺛﺮ؟ ﻗﺎﻝ‪  :‬ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ ﻛﻨﺖ‬ ‫‪‬‬ ‫ﻗﺎﻝ‪  :‬ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ‬
‫ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ‪ ،‬ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ… ‪ ‬ﺇﱃ ﺁﺧﺮﻩ ‪ ،‬ﻫﺬﺍ ﻓﺴﺮﻩ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﻭﻋﻠﻤﺎﺀ ﺍﻟﺴﻨﺔ‬
‫ﺑﻘﻮﻟﻪ‪  :‬ﻛﻨﺖ ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ ‪ ‬ﻳﻌﲏ‪ :‬ﺃﻭﻓﻘﻪ ﻭﺃﺳﺪﺩﻩ ﰲ ﲰﻌﻪ ﻭﰲ ﺑﺼﺮﻩ‪ ،‬ﻭﰲ ﻣﺎ ﻳﻌﻤﻞ ﺑﻴﺪﻩ‪ ،‬ﻭﻓﻴﻤﺎ‬
‫ﳝﺸﻲ ﺇﻟﻴﻪ ﺑﺮﺟﻠﻪ‪ ،‬ﻓﻤﻌﲎ ﻗﻮﻟﻪ‪  :‬ﻛﻨﺖ ﲰﻌﻪ ‪ ‬ﻳﻌﲏ‪ :‬ﺃﻭﻓﻘﻪ ﰲ ﲰﻌﻪ‪ ،‬ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ؛ ﻷﻥ ﺍﻟﻘﺎﻃﻊ‬
‫ﺍﻟﺸﺮﻋﻲ ﺍﻟﻨﺼﻲ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻻ ﻳﻜﻮﻥ ﺑﺬﺍﺗﻪ ﲰﻌﺎ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺑﺬﺍﺗﻪ ﺑﺼﺮﺍ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺑﺬﺍﺗﻪ ﻳﺪﺍ‪،‬‬
‫‪‬‬ ‫ﻭﻻ ﻳﻜﻮﻥ ﺑﺬﺍﺗﻪ ﺭﺟﻼ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻭﺗﻘﺪﺱ ﻭﺗﻌﺎﻇﻢ ﺭﺑﻨﺎ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺍﻟﻘﺎﻃﻊ ﺍﻟﺸﺮﻋﻲ ﻋﻠﻰ ﺃﻥ ﻗﻮﻟﻪ‪:‬‬
‫ﻛﻨﺖ ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ ‪ ‬ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﻳﻮﻓﻖ ﰲ ﲰﻌﻪ‪ ،‬ﻭﻳﺴﺪﺩ ﻓﻼ ﻳﺴﻤﻊ ﺇﻻ ﻣﺎ ﳛﺐ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬‬
‫ﺃﻥ ﻳﺴﻤﻊ‪ ،‬ﻭﻻ ﻳﺒﺼﺮ ﺇﻻ ﻣﺎ ﳛﺐ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﺃﻥ ﻳﺒﺼﺮ‪ ،‬ﻭﻻ ﻳﻌﻤﻞ ﺑﻴﺪﻩ ﻭﻻ ﻳﺒﻄﺶ ﺑﻴﺪﻩ ﺇﻻ ﲟﺎ ﳛﺐ‬
‫ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﺃﻥ ﻳﻌﻤﻞ ﺑﺎﻟﻴﺪ‪ ،‬ﺃﻭ ﻳﺒﻄﺶ ‪‬ﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﺮﺟﻞ ﺍﻟﱵ ﳝﺸﻲ ‪‬ﺎ‪ ،‬ﻭﻏﻼﺓ ﺍﻟﺼﻮﻓﻴﺔ‬
‫ﺍﺳﺘﺪﻟﻮﺍ ‪‬ﺬﺍ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺍﳊﻠﻮﻝ‪ ،‬ﻭﻫﻨﺎﻙ ﺭﻭﺍﻳﺔ ﻣﻮﺿﻮﻋﺔ ﺯﺍﺩﻭﻫﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﻌﺪ ﻗﻮﻟﻪ‪  :‬ﻭﺭﺟﻠﻪ ﺍﻟﱵ‬
‫ﳝﺸﻲ ‪‬ﺎ ‪ ‬ﻗﺎﻝ‪ " :‬ﻭﺣﱴ ﻳﻘﻮﻝ ﻟﻠﺸﻲﺀ ﻛﻦ ﻓﻴﻜﻮﻥ "‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺟﺮﺍﺀ ﻋﻘﻴﺪﺓ ﺍﳊﻠﻮﻝ‪ ،‬ﻭﻫﺬﻩ ﻣﺮﻭﻳﺔ ﻟﻜﻨﻬﺎ‬
‫ﺑﺄﺳﺎﻧﻴﺪ ﻣﻨﻜﺮﺓ‪ ،‬ﻭﺣﻜﻢ ﻋﻠﻴﻬﺎ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺿﻊ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻭﻟﺌﻦ ﺳﺄﻟﲏ ﻷﻋﻄﻴﻨﻪ‪ ،‬ﻭﻟﺌﻦ ﺍﺳﺘﻌﺎﺫﱐ ﻷﻋﻴﺬﻧﻪ ‪ ‬ﻳﻌﲏ‪ :‬ﻭﺍﷲ ﻟﺌﻦ ﺳﺄﻟﲏ ﻷﻋﻄﻴﻨﻪ؛ ﻷﻥ ﺍﻟﻼﻡ ﰲ‬
‫ﻗﻮﻟﻪ " ﻟﺌﻦ " ﻫﺬﻩ ﻭﺍﻗﻌﺔ ﰲ ﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﺒﻠﻬﺎ ﻗﺴﻢ‪  ،‬ﻟﺌﻦ ﺳﺄﻟﲏ ﻷﻋﻄﻴﻨﻪ ‪ ‬ﻳﻌﲏ‪ :‬ﻭﺍﷲ ﻟﺌﻦ‬
‫ﺳﺄﻟﲏ ﻷﻋﻄﻴﻨﻪ‪ ،‬ﻣﺎ ﺳﺄﻝ ﻳﻌﲏ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﳎﺎﺏ ﺍﻟﺪﻋﻮﺓ ‪ ‬ﻭﻟﺌﻦ ﺍﺳﺘﻌﺎﺫﱐ ﻷﻋﻴﺬﻧﻪ ‪ ‬ﻭﻫﺬﺍ ﻓﺮﻉ ﻣﻦ ﺍﳉﻤﻠﺔ‬
‫ﻗﺒﻠﻬﺎ‪ ،‬ﺟﻌﻠﲏ ﺍﷲ ﻭﺇﻳﺎﻛﻢ ﻣﻦ ﺧﺎﺻﺔ ﻋﺒﺎﺩﻩ ﻭﺃﻭﻟﻴﺎﺋﻪ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‬

‫ﺇﻥ ﺍﷲ ﲡﺎﻭﺯ ﱄ ﻋﻦ ﺃﻣﱵ ﺍﳋﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪  ‬ﺇﻥ ﺍﷲ ﲡﺎﻭﺯ ﱄ ﻋﻦ ﺃﻣﱵ ﺍﳋﻄﺄ‬
‫ﻭﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻭﻣﺎ ﺍﺳﺘﻜﺮﻫﻮﺍ ﻋﻠﻴﻪ ‪ ‬ﺣﺪﻳﺚ ﺣﺴﻦ‪ ،‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻭﻏﲑﳘﺎ‪.‬‬

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‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪-‬ﺃﻳﻀﺎ‪ -‬ﻓﻴﻪ ﺑﻴﺎﻥ ﻓﻀﻞ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻭﺭﲪﺘﻪ ﺑﺎﳌﺆﻣﻨﲔ‪ ،‬ﻗﺎﻝ ﻓﻴﻪ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ‪  :-‬ﺇﻥ ﺍﷲ ﲡﺎﻭﺯ ﱄ ﻋﻦ ﺃﻣﱵ ﺍﳋﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻭﻣﺎ ﺍﺳﺘﻜﺮﻫﻮﺍ ﻋﻠﻴﻪ ‪ ‬ﻓﻔﻲ ﻗﻮﻟﻪ‪  :‬ﺇﻥ ﺍﷲ ﲡﺎﻭﺯ‬
‫ﱄ ‪ ‬ﻣﺎ ﻳﻔﻬﻢ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺧﺼﺎﺋﺺ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻓﻐﲑﻧﺎ ﻣﻦ ﺍﻷﻣﻢ ﺇﺫﺍ ﻫﻢ ﺑﺎﻟﻌﺒﺪ ﲝﺴﻨﺔ ﱂ ﺗﻜﺘﺐ ﻟﻪ ﺣﺴﻨﺔ‪،‬‬
‫ﻭﺇﺫﺍ ﻫﻢ ﺑﺴﻴﺌﺔ ﻓﺘﺮﻛﻬﺎ ﱂ ﺗﻜﺘﺐ ﻟﻪ ﺣﺴﻨﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺧﺼﺎﺋﺺ ﻛﺜﲑﺓ ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﺘﺠﺎﻭﺯ ﻋﻦ ﺍﳋﻄﺄ‬
‫ﻭﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻓﺮﺣﻢ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﻨﺒﻴﻬﺎ ‪ ‬ﻭﲡﺎﻭﺯ ﳍﺎ ﻋﻦ ﺍﳋﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ‪.‬‬
‫‪       ‬‬ ‫ﻭﳌﺎ ﻧﺰﻝ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﰲ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪:‬‬
‫ﺷﻖ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ ‪ -‬ﺭﺿﻮﺍﻥ ﺍﷲ‬ ‫‪           ‬‬

‫‪      ‬‬ ‫ﻋﻠﻴﻬﻢ ‪ -‬ﺟﺪﺍ ﺣﱴ ﻧﺰﻟﺖ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻫﻲ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ ‪:-‬‬
‫‪                 ‬ﻓﺪﻋﺎ ‪‬ﺎ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬‬
‫‪     ‬‬ ‫ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ‪ -‬ﻗﺎﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ :-‬ﻗﺪ ﻓﻌﻠﺖ‪ ،‬ﻓﻘﻮﻟﻪ ‪-‬ﺗﻌﺎﱃ‪:-‬‬
‫‪    ‬ﻭﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ :-‬ﻗﺪ ﻓﻌﻠﺖ‪ ،‬ﰲ ﻣﻌﲎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﺑﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻣﻌﲎ ﺍﻵﻳﺔ‪،‬‬
‫ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺃﺧﻄﺄ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺇﰒ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﻧﺴﻲ ﻓﻼ ﺇﰒ ﻋﻠﻴﻪ‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﳐﺘﺺ ﺑﺎﳊﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ‪.‬‬
‫ﺃﻣﺎ ﺍﳊﻜﻢ ﺍﻟﻮﺿﻌﻲ‪ ،‬ﻓﺈﻧﻪ ﻳﺆﺍﺧﺬ ﲞﻄﺌﻪ ﻭﺑﻨﺴﻴﺎﻧﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻀﻤﺎﻧﺎﺕ‪ ،‬ﻓﺈﺫﺍ ﺃﺧﻄﺄ‪ ،‬ﻓﻘﺘﻞ ﻣﺆﻣﻨﺎ‬
‫ﺧﻄﺄ‪ ،‬ﻓﺈﻧﻪ ﻳﺆﺍﺧﺬ ﺑﺎﳊﻜﻢ ﺍﻟﻮﺿﻌﻲ ﻋﻠﻴﻪ ﺑﺎﻟﺪﻳﺔ‪ ،‬ﻭﻣﺎ ﻳﺘﺒﻊ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺍﻹﰒ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺇﰒ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﺃﺧﻄﺄ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﺧﻄﺄ‪ ،‬ﻓﺎﻋﺘﺪﻯ ﻋﻠﻰ ﺃﺣﺪ ﰲ ﻣﺎﻟﻪ‪ ،‬ﺃﻭ ﰲ ﺟﺴﻤﻪ‪ ،‬ﺃﻭ ﰲ ﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺇﰒ ﻋﻠﻴﻪ ﻣﻦ ﺟﻬﺔ‬
‫ﺣﻖ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ ،-‬ﺃﻣﺎ ﺣﻖ ﺍﻟﻌﺒﺎﺩ ﰲ ﺍﳊﻜﻢ ﺍﻟﻮﺿﻌﻲ‪ ،‬ﻓﺈ‪‬ﻢ ﻣﺆﺍﺧﺬﻭﻥ ﺑﻪ‪ ،‬ﻳﻌﲏ ﺃﻥ ﺍﻵﻳﺔ‪ ،‬ﻭﺍﳊﺪﻳﺚ‬
‫ﺩﻻ ﻋﻠﻰ ﺍﻟﺘﺠﺎﻭﺯ ﻓﻴﻤﺎ ﻛﺎﻥ ﰲ ﺣﻖ ﺍﷲ؛ ﻷﻥ ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﲡﺎﻭﺯ‪ ،‬ﻭﲡﺎﻭﺯﻩ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻋﻦ ﺣﻘﻪ ‪-‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺘﻌﻠﻖ ﺑﺎﳊﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﰲ ﲝﺜﻪ ﰲ ﻣﻮﺿﻮﻋﻪ‪ ،‬ﰲ ﻋﻠﻢ‬
‫ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﳋﻄﺄ ﻏﲑ ﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻹﻛﺮﺍﻩ ﻣﺎ ﻳﻜﺮﻩ ﻋﻠﻴﻪ ‪-‬ﺃﻳﻀﺎ‪ -‬ﳜﺘﻠﻒ ﻋﻨﻬﻤﺎ‪ ،‬ﻓﺎﳋﻄﺄ ﺇﺭﺍﺩﺓ‬
‫ﻣﺎ‬ ‫‪‬‬ ‫ﺍﻟﺸﻲﺀ ﻭﺣﺼﻮﻝ ﻏﲑﻩ ﻣﻦ ﻏﲑ ﻗﺼﺪ ﻟﺬﻟﻚ‪ ،‬ﻭﺍﻟﻨﺴﻴﺎﻥ ﺍﻟﺬﻫﻮﻝ ﻋﻦ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺍﻹﻛﺮﺍﻩ‪ ،‬ﺃﻭ ﻗﻮﻟﻪ‪:‬‬

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‫‪‬‬ ‫ﺍﺳﺘﻜﺮﻫﻮﺍ ﻋﻠﻴﻪ ‪ ‬ﻳﻌﲏ‪ :‬ﻣﺎ ﺃﻛﺮﻫﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﻌﻤﻠﻮﺍ ﺷﻴﺌﺎ ﻋﻠﻰ ﺟﻬﺔ ﺍﻹﻛﺮﺍﻩ‪ ،‬ﻭﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻗﺎﻝ‪:‬‬
‫‪             ‬‬

‫ﺍﻵﻳﺔ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ ،‬ﻭﻫﺬﺍ ﻓﻴﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻔﺮﻳﻌﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻣﺒﺎﺣﺚ ﻛﺜﲑﺓ ﻧﻄﻮﻳﻬﺎ؛ ﻃﻠﺒﺎ‬ ‫‪ ‬‬

‫ﻟﻼﺧﺘﺼﺎﺭ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻷﺭﺑﻌﻮﻥ‬
‫ﻛﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺄﻧﻚ ﻏﺮﻳﺐ ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ‬

‫ﲟﻨﻜﱯ ﻓﻘﺎﻝ‪ :‬ﻛﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺄﻧﻚ‬ ‫‪‬‬ ‫ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﻗﺎﻝ‪  :‬ﺃﺧﺬ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻏﺮﻳﺐ‪ ،‬ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺃﻣﺴﻴﺖ ﻓﻼ ﺗﻨﺘﻈﺮ ﺍﻟﺼﺒﺎﺡ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺃﺻﺒﺤﺖ ﻓﻼ ﺗﻨﺘﻈﺮ ﺍﳌﺴﺎﺀ‪ ،‬ﻭﺧﺬ ﻣﻦ ﺻﺤﺘﻚ ﳌﺮﺿﻚ‪ ،‬ﻭﻣﻦ ﺣﻴﺎﺗﻚ ﳌﻮﺗﻚ‪  .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ‪ ‬ﻭﻭﺻﻴﺔ ﺍﻟﻨﱯ ‪ ‬ﻟﻪ ﺑﻪ ﺣﻴﺎﺓ ﺍﻟﻘﻠﻮﺏ؛ ﻷﻥ ﺑﻪ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻻﻏﺘﺮﺍﺭ‬
‫‪‬ﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺑﺸﺒﺎﺏ ﺍﳌﺮﺀ‪ ،‬ﺃﻭ ﺑﺼﺤﺘﻪ‪ ،‬ﺃﻭ ﺑﻌﻤﺮﻩ‪ ،‬ﺃﻭ ﲟﺎ ﺣﻮﻟﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪  :-‬ﺃﺧﺬ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﲟﻨﻜﱯ ‪ ‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﺑﻦ‬
‫ﻛﻦ ﰲ ﺍﻟﺪﻧﻴﺎ‬ ‫‪‬‬ ‫ﻋﻤﺮ‪ ،‬ﻭﻛﺎﻥ ﺇﺫ ﺫﺍﻙ ﺷﺎﺑﺎ ﺻﻐﲑﺍ ﰲ ﺍﻟﻌﺸﺮ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻋﻤﺮﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﺬ ﲟﻨﻜﱯ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻛﺄﻧﻚ ﻏﺮﻳﺐ‪ ،‬ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ ‪ ‬ﻭﻫﺬﻩ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻮﺻﻴﺔ ﺍﳌﻄﺎﺑﻘﺔ ﻟﻠﻮﺍﻗﻊ ﻟﻮ ﻋﻘﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺍﺑﺘﺪﺃ‬
‫ﺣﻴﺎﺗﻪ ﰲ ﺍﳉﻨﺔ ﻭﻧﺰﻝ ﺇﱃ ﻫﺬﻩ ﺍﻷﺭﺽ ﺍﺑﺘﻼﺀ‪ ،‬ﻓﻬﻮ ﻓﻴﻬﺎ ﻏﺮﻳﺐ ‪ ،‬ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ‪ ،‬ﻓﺰﻳﺎﺭﺗﻪ ﻟﻠﺪﻧﻴﺎ ‪ -‬ﺯﻳﺎﺭﺓ‬
‫ﺍﳉﻨﺲ ﺍﻟﺒﺸﺮﻱ ‪ -‬ﺑﺄﲨﻌﻪ ﻟﻠﺪﻧﻴﺎ ﻫﺬﻩ ﺯﻳﺎﺭﺓ ﻏﺮﻳﺐ‪ ،‬ﻭﺇﻻ ﻓﺈﻥ ﻣﻜﺎﻥ ﺁﺩﻡ ﻭﻣﻦ ﺗﺒﻌﻪ ﻋﻠﻰ ﺇﳝﺎﻧﻪ ﻭﺗﻘﻮﺍﻩ‬
‫ﻭﺗﻮﺣﻴﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻭﺍﻹﺧﻼﺹ ﻟﻪ‪ ،‬ﻓﺎﳌﱰﻝ ﻫﻮ ﺍﳉﻨﺔ‪ ،‬ﻭﺇﳕﺎ ﺃﺧﺮﺝ ﺁﺩﻡ ﻣﻦ ﺍﳉﻨﺔ ﺍﺑﺘﻼﺀ ﻭﺟﺰﺍﺀ ﻋﻠﻰ‬
‫ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻭﻫﺬﺍ ﺇﺫﺍ ﺗﺄﻣﻠﺘﻪ ﻭﺟﺪﺕ ﺃﻥ ﺍﳌﺮﺀ ﺍﳌﺴﻠﻢ ﺣﻘﻴﻖ ﺃﻥ ﻳﻮﻃﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻥ ﻳﺮﺑﻴﻬﺎ ﻋﻠﻰ ﺃﻥ ﻣﱰﻟﻪ ﺍﳉﻨﺔ‪،‬‬

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‫ﻭﻟﻴﺲ ﻫﻲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﻮ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﰲ ﺩﺍﺭ ﺍﺑﺘﻼﺀ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻏﺮﻳﺐ‪ ،‬ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺍﳌﺼﻄﻔﻰ‪.  ،‬‬
‫ﻭﻣﺎ ﺃﺣﺴﻦ ﺍﺳﺘﺸﻬﺎﺩ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺇﺫﺍ ﺫﻛﺮ ﺃﻥ ﺣﻨﲔ ﺍﳌﺴﻠﻢ ﻟﻠﺠﻨﺔ‪ ،‬ﻭﺃﻥ ﺣﺒﻪ ﻟﻠﺠﻨﺔ‬
‫ﻭﺭﻏﺒﻪ ﻓﻴﻬﺎ ﻫﻮ ﺑﺴﺒﺐ ﺃ‪‬ﺎ ﻣﻮﻃﻨﻪ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﺍﻵﻥ ﺳﱯ ﻟﻠﻌﺪﻭ‪ ،‬ﻭﺭﺣﻞ ﻋﻦ ﺃﻭﻃﺎﻧﻪ ﺑﺴﺒﺐ ﺳﱯ ﺇﺑﻠﻴﺲ‬
‫ﻷﺑﻴﻨﺎ ﺁﺩﻡ‪ ،‬ﻭﻫﻞ ﺗﺮﻯ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺩﺍﺭﻩ ﺍﻷﻭﱃ ﺃﻡ ﻻ؛ ﻭﳍﺬﺍ ﻣﺎ ﺃﺣﺴﻦ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻧﻘﻞ ﻓﺆﺍﺩﻙ ﺣﻴﺚ ﺷـﺌﺖ ﻣـﻦ ﺍﳍـﻮﻯ‪ ‬ﻣـــﺎ ﺍﳊـــﺐ ﺇﻻ ﻟﻠﺤﺒﻴــﺐ ﺍﻷﻭﻝ‬
‫‪‬‬ ‫‪‬‬

‫ﻭﻫﻮ ﺍﷲ ‪-‬ﺟﻼ ﺟﻼﻟﻪ‪:-‬‬

‫ﻭﺣﻨﻴﻨــــــﻪ ﺃﺑـــــﺪﺍ ﻷﻭﻝ‬ ‫ـﱴ‬
‫ـﻪ ﺍﻟﻔـ‬
‫ـﱰﻝ ﰲ ﺍﻷﺭﺽ ﻳﺄﻟﻔـ‬
‫ـﻢ ﻣـ‬
‫ﻛـ‬
‫ــﱰﻝ‬
‫ﻣــــــــــــــ‬

‫ﻭﻫﻲ ﺍﳉﻨﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﺇﳕﺎ ﳜﻠﺺ ﻟﻪ ﻗﻠﺐ ﺍﳌﻨﻴﺒﲔ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﺩﺍﺋﻤﺎ‪ ،‬ﺍﳌﺨﺒﺘﲔ ﻟﻪ‪ ،‬ﺍﻟﺬﻳﻦ ﺗﻌﻠﻘﺖ ﻗﻠﻮ‪‬ﻢ ﺑﺎﷲ‬
‫ﺣﺒﺎ ﻭﺭﻏﺒﺎ ﻭﺭﻫﺒﺎ ﻭﻃﺎﻋﺔ‪ ،‬ﻭﺗﻌﻠﻘﺖ ﻗﻠﻮ‪‬ﻢ ﺑﺪﺍﺭ ﺍﻟﻜﺮﺍﻣﺔ ﺑﺎﳉﻨﺔ‪ ،‬ﻭﻳﻌﻤﻠﻮﻥ ﳍﺎ ﻭﻛﺄ‪‬ﺎ ﺑﲔ ﺃﻋﻴﻨﻬﻢ‪ ،‬ﻓﻬﻢ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻛﺄ‪‬ﻢ ﻏﺮﺑﺎﺀ‪ ،‬ﺃﻭ ﻛﺄ‪‬ﻢ ﻋﺎﺑﺮﻭ ﺳﺒﻴﻞ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ ﻏﺮﻳﺐ‪ ،‬ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ‪ ،‬ﻓﺈﻧﻪ ﻻ‬
‫ﻳﺄﻧﺲ ﲟﻘﺎﻣﻪ؛ ﻷﻥ ﺍﻟﻐﺮﻳﺐ ﻻ ﻳﺄﻧﺲ ﺇﻻ ﺑﲔ ﺃﻫﻠﻪ‪ ،‬ﻭﻋﺎﺑﺮ ﺍﻟﺴﺒﻴﻞ ﺩﺍﺋﻤﺎ ﻋﻠﻰ ﻋﺠﻞ ﻣﻦ ﺃﻣﺮﻩ‪ ،‬ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ‬
‫‪‬‬ ‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﻋﺎﺵ ﺍﺑﻦ ﺁﺩﻡ ﻣﺎ ﻋﺎﺵ‪ ،‬ﻋﺎﺵ ﻧﻮﺡ ﺃﻟﻒ ﺳﻨﺔ ﻣﻨﻬﺎ ﺗﺴﻌﻤﺎﺋﺔ ﻭﲬﺴﻮﻥ ﺳﻨﺔ ﰲ ﻗﻮﻣﻪ‪:‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﰒ ﻣﻀﺖ ﻭﺍﻧﺘﻬﺖ‪ ،‬ﻭﻋﺎﺵ ﺃﻗﻮﺍﻡ ﻣﺌﺎﺕ ﺍﻟﺴﻨﲔ ﻭﻣﻀﻮﺍ‬ ‫‪       ‬‬

‫ﻭﺍﻧﺘﻬﻮﺍ‪ ،‬ﻭﻋﺎﺵ ﻗﻮﻡ ﻣﺎﺋﺔ ﺳﻨﺔ ﻭﲦﺎﻧﲔ‪ ،‬ﻭﺃﺭﺑﻌﲔ ﻭﲬﺴﲔ‪.‬‬

‫ﻓﺎﳊﻘﻴﻘﺔ ﺃ‪‬ﻢ ﻏﺮﺑﺎﺀ ﻭﻋﺎﺑﺮﻭ ﺳﺒﻴﻞ‪ ،‬ﻣﺮﻭﺍ ‪‬ﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭﺫﻫﺒﻮﺍ‪ ،‬ﻭﺍﳌﻮﺕ ﻳﺼﺒﺢ ﺍﳌﺮﺀ ﻭﳝﺴﻴﻪ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻰ‬
‫ﺍﳌﺮﺀ ﺃﻥ ﻳﻨﺘﺒﻪ ﺇﱃ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻋﻈﻢ ﻣﺎ ﻳﺼﺎﺏ ﺑﻪ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺼﺎﺏ ﺑﺎﻟﻐﻔﻠﺔ ﻋﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺣﻘﻴﻘﺔ‬
‫ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﻫﻲ‪ ،‬ﻓﺈﺫﺍ ﻣﻦ ﺍﷲ ﻋﻠﻴﻚ ﲟﻌﺮﻓﺔ ﺣﻘﻴﻘﺔ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃ‪‬ﺎ ﺩﺍﺭ ﻏﺮﺑﺔ‪ ،‬ﻭﺃ‪‬ﺎ ﺩﺍﺭ ﺍﺑﺘﻼﺀ‪ ،‬ﺩﺍﺭ ﺍﺧﺘﺒﺎﺭ‪ ،‬ﺩﺍﺭ ﳑﺮ‬
‫ﻭﻟﻴﺴﺖ ﺩﺍﺭ ﻣﻘﺮ‪ ،‬ﻓﺈﻧﻪ ﻳﺼﺤﻮ ﻗﻠﺒﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻏﻔﻞ ﻋﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺼﺎﺏ ﻗﻠﺒﻪ ﻣﻦ ﻣﻘﺎﺗﻠﻪ‪ ،‬ﺃﻳﻘﻈﻨﺎ ﺍﷲ‬
‫ﻭﺇﻳﺎﻛﻢ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻐﻔﻼﺕ‪.‬‬
‫ﻛﺎﻥ ﻳﻮﺻﻲ ﲟﻘﺘﻀﻰ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻓﻴﻘﻮﻝ‪  :‬ﺇﺫﺍ ﺃﻣﺴﻴﺖ ﻓﻼ ﺗﻨﺘﻈﺮ ﺍﻟﺼﺒﺎﺡ‪ ،‬ﻭﺇﺫﺍ ﺃﺻﺒﺤﺖ‬ ‫‪‬‬ ‫ﺍﺑﻦ ﻋﻤﺮ‬
‫ﻓﻼ ﺗﻨﺘﻈﺮ ﺍﳌﺴﺎﺀ ‪ ‬ﻳﻌﲏ‪ :‬ﻛﻦ ﻋﻠﻰ ﺣﺬﺭ ﺩﺍﺋﻤﺎ ﻣﻦ ﺍﳌﻮﺕ ﺃﻥ ﻳﻔﺎﺟﺄﻙ‪ ،‬ﻓﻜﻦ ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ ﰲ‬
‫ﻋﺪﺩ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ‪ :‬ﻛﺎﻥ ﻓﻼﻥ ﻟﻮ ﻗﻴﻞ ﻟﻪ‪ :‬ﺇﻧﻚ ﲤﻮﺕ ﺍﻟﻠﻴﻠﺔ ﳌﺎ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺰﻳﺪ ﰲ‬
‫ﻋﻤﻠﻪ‪.‬‬
‫ﻟﻮ ﻗﻴﻞ ﻟﻪ‪ :‬ﺇﻧﻚ ﲤﻮﺕ ﺍﻟﻠﻴﻠﺔ ﳌﺎ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺰﻳﺪ ﰲ ﻋﻤﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﺑﺎﺳﺘﺤﻀﺎﺭ ﺣﻖ ﺍﷲ ‪-‬ﺟﻞ‬
‫ﻭﻋﻼ ‪ -‬ﺩﺍﺋﻤﺎ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ ﺗﻌﺒﺪ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﺘﺤﻀﺮ ﺫﻟﻚ‪ ،‬ﻭﳜﻠﺺ ﻓﻴﻪ ﻟﺮﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﺧﺎﻟﻒ ﺃﻫﻠﻪ ﻳﻜﻮﻥ ﻋﻠﻰ‬
‫ﺍﻹﺧﻼﺹ ﻭﺍﻣﺘﺜﺎﻝ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻭﺇﺫﺍ ﺑﺎﻉ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﻯ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺮﻏﺐ ﰲ ﺇﺗﻴﺎﻥ‬
‫ﺍﳊﻼﻝ‪ ،‬ﻭﻫﻜﺬﺍ ﰲ ﻛﻞ ﺃﻣﺮ ﻳﺄﺗﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻋﻠﻰ ﻋﻠﻢ‪ ،‬ﻭﻫﺬﺍ ﻓﻀﻞ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃ‪‬ﻢ ﺇﺫﺍ ﲢﺮﻛﻮﺍ ﻭﻋﻤﻠﻮﺍ‪،‬‬
‫ﻓﻔﻲ ﻛﻞ ﺣﺎﻝ ﻳﻜﻮﻧﻮﻥ ﻓﻴﻪ ﻳﺴﺘﺤﻀﺮﻭﻥ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻓﻴﻪ‪ ،‬ﻓﻴﻤﺘﺜﻠﻮﻥ‪ ،‬ﺃﻭ ﻳﻔﻌﻠﻮﻥ‪ ،‬ﻭﺇﻥ ﻏﻠﻄﻮﺍ‪ ،‬ﺃﻭ ﺇﻥ‬
‫‪‬‬ ‫ﺃﺫﻧﺒﻮﺍ ﻓﺴﺮﻋﺎﻥ ﻣﺎ ﻳﺴﺘﻐﻔﺮﻭﻥ‪ ،‬ﻓﻴﻜﻮﻧﻮﻥ ﺑﻌﺪ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺃﻣﺜﻞ ﳑﺎ ﻫﻢ ﻗﺒﻠﻪ‪ ،‬ﻭﻫﺬﻩ ﻣﻘﺎﻣﺎﺕ؛ ﻭﳍﺬﺍ ﻗﺎﻝ‪:‬‬
‫ﻭﺧﺬ ﻣﻦ ﺻﺤﺘﻚ ﳌﺮﺿﻚ‪ ،‬ﻭﻣﻦ ﺣﻴﺎﺗﻚ ﳌﻮﺗﻚ ‪ ‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻷﺭﺑﻌﻮﻥ‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﻳﻜﻮﻥ ﻫﻮﺍﻩ ﺗﺒﻌﺎ ﳌﺎ ﺟﺌﺖ ﺑﻪ‬

‫ﻭﻋﻦ ﺃﰊ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪  ‬ﻻ ﻳﺆﻣﻦ‬
‫ﺃﺣﺪﻛﻢ ﺣﱴ ﻳﻜﻮﻥ ﻫﻮﺍﻩ ﺗﺒﻌﺎ ﳌﺎ ﺟﺌﺖ ﺑﻪ ‪ ‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪ ،‬ﺭﻭﻳﻨﺎﻩ ﰲ ﻛﺘﺎﺏ ﺍﳊﺠﺔ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﺪﻳﺚ ﻣﺸﻬﻮﺭ؛ ﻭﺫﻟﻚ ﻟﻜﻮﻧﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻗﺎﻝ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪  :-‬ﻻ‬
‫ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ‪ ،‬ﻛﻤﺎ ﺣﺴﻨﻪ ﻫﻨﺎ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺑﻞ‬ ‫‪‬‬ ‫ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ ﻫﻮﺍﻩ ﺗﺒﻌﺎ ﳌﺎ ﺟﺌﺖ ﺑﻪ‬
‫‪  ‬‬ ‫ﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪ ،‬ﻭﺳﺒﺐ ﲢﺴﻴﻨﻪ ﺃﻧﻪ ﰲ ﻣﻌﲎ ﺍﻵﻳﺔ‪ ،‬ﻭﻫﻲ ﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ ‪:-‬‬
‫‪              ‬‬

‫‪    ‬ﻭﲢﺴﲔ ﺍﳊﺪﻳﺚ‪ ،‬ﲟﺠﻲﺀ ﺁﻳﺔ ﻓﻴﻬﺎ ﻣﻌﻨﺎﻩ‪.‬‬

‫ﻣﺬﻫﺐ ﻛﺜﲑ ﻣﻦ ﺍﳌﺘﻘﺪﻣﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻛﺎﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ‪ ،‬ﻭﲨﺎﻋﺔ ﻣﻦ ﺣﺬﺍﻕ ﺍﻷﺋﻤﺔ ﻭﺍﶈﺪﺛﲔ‪.‬‬
‫ﻭﻗﻮﻟﻪ ﻫﻨﺎ‪  :‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﻳﻜﻮﻥ ﻫﻮﺍﻩ ﺗﺒﻌﺎ ﳌﺎ ﺟﺌﺖ ﺑﻪ ‪ ‬ﻳﻌﲏ‪ :‬ﺍﻹﳝﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻻ ﻳﻜﻮﻥ‪،‬‬
‫ﺣﱴ ﻳﻜﻮﻥ ﻫﻮﻯ ﺍﳌﺮﺀ ﻭﺭﻏﺒﺔ ﺍﳌﺮﺀ ﺗﺒﻌﺎ ﳌﺎ ﺟﺎﺀ ﺑﻪ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻳﻌﲏ‪ :‬ﺃﻥ ﳚﻌﻞ ﻣﺮﺍﺩ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻣﻘﺪﻣﺎ ﻋﻠﻰ‬
‫ﻣﺮﺍﺩﻩ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺷﺮﻉ ﺍﻟﻨﱯ ‪ ‬ﻣﻘﺪﻣﺎ ﻋﻠﻰ ﻫﻮﺍﻩ ‪ ،‬ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺈﺫﺍ ﺗﻌﺎﺭﺽ ﺭﻏﺒﻪ ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ‪ ،‬ﺟﺎﺀﺕ ﺑﻪ‬
‫ﺍﻟﺴﻨﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﻘﺪﻡ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﺟﺎﺀ ﺑﻴﺎﻧﻪ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﰲ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ‪ ،‬ﻛﻘﻮﻝ ﺍﷲ ‪-‬‬
‫‪  ‬‬ ‫… ﺍﻵﻳﺔ ﺇﱃ ﺃﻥ ﻗﺎﻝ‪:‬‬ ‫‪      ‬‬ ‫ﺟﻞ ﻭﻋﻼ ‪:-‬‬
‫ﻓﺎﻟﻮﺍﺟﺐ ﺃﻥ ﻳﻜﻮﻥ‬ ‫‪            ‬‬

‫ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﺣﺐ ﺇﻟﻴﻪ ﳑﺎ ﺳﻮﺍﳘﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﺴﻴﻜﻮﻥ ﻫﻮﻯ ﺍﳌﺮﺀ ﺗﺒﻌﺎ ﳌﺎ ﺟﺎﺀ ﺑﻪ ﺍﳌﺼﻄﻔﻰ ‪. ‬‬
‫ﺇﺫﺍﹰ ﰲ ﻗﻮﻟﻪ‪  :‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ‪ ‬ﻫﺬﺍ ﻓﻴﻪ ﻧﻔﻲ ﻟﻜﻤﺎﻝ ﺍﻹﳝﺎﻥ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻣﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ‬
‫ﺳﺒﻖ ﺃﻥ ﺫﻛﺮﻧﺎﻫﺎ ﻟﻜﻢ‪ ،‬ﻭﺗﺘﻤﺔ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺷﺮﺡ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻴﻤﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺷﺮﺣﻨﺎ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻭﺍﻷﺭﺑﻌﻮﻥ‬

‫ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﺇﻧﻚ ﻣﺎ ﺩﻋﻮﺗﲏ ﻭﺭﺟﻮﺗﲏ‬

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‫ﻭﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪  ‬ﻗﺎﻝ ﺍﷲ ‪-‬ﺗﻌﺎﱃ‪ :-‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﺇﻧﻚ ﻣﺎ ﺩﻋﻮﺗﲏ‬
‫ﻭﺭﺟﻮﺗﲏ‪ ،‬ﻏﻔﺮﺕ ﻟﻚ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻨﻚ ﻭﻻ ﺃﺑﺎﱄ‪ ،‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﻟﻮ ﺑﻠﻐﺖ ﺫﻧﻮﺑﻚ ﻋﻨﺎﻥ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﰒ‬
‫ﺍﺳﺘﻐﻔﺮﺗﲏ ﻏﻔﺮﺕ ﻟﻚ‪ ،‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﻟﻮ ﺃﺗﻴﺘﲏ ﺑﻘﺮﺍﺏ ﺍﻷﺭﺽ ﺧﻄﺎﻳﺎ‪ ،‬ﰒ ﻟﻘﻴﺘﲏ ﻻ ﺗﺸﺮﻙ ﰊ ﺷﻴﺌﺎ‪ ،‬ﻷﺗﻴﺘﻚ‬
‫ﺑﻘﺮﺍ‪‬ﺎ ﻣﻐﻔﺮﺓ ‪ ‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ‬
‫ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﺇﻧﻚ ﻣﺎ ﺩﻋﻮﺗﲏ‬ ‫‪‬‬ ‫ﻳﻘﻮﻝ‪ :‬ﻗﺎﻝ ﺍﷲ ‪-‬ﺗﻌﺎﱃ‪:-‬‬ ‫‪‬‬ ‫ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ‬ ‫‪‬‬ ‫ﻋﻦ ﺃﻧﺲ‬
‫ﺍﳌﻘﺼﻮﺩ ﺑﺎﺑﻦ ﺁﺩﻡ ﻫﻨﺎ ﺍﳌﺴﻠﻢ ﺍﻟﺬﻱ ﺍﺗﺒﻊ ﺭﺳﺎﻟﺔ‬ ‫‪‬‬ ‫ﻭﺭﺟﻮﺗﲏ ﻏﻔﺮﺕ ﻟﻚ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻨﻚ ﻭﻻ ﺃﺑﺎﱄ‬
‫ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺇﻟﻴﻪ‪ ،‬ﻓﻤﻦ ﺍﺗﺒﻊ ﺭﺳﺎﻟﺔ ﻣﻮﺳﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﰲ ﺯﻣﻨﻪ ﻛﺎﻥ ﻣﻨﺎﺩﻯ ‪‬ﺬﺍ ﺍﻟﻨﺪﺍﺀ‪ ،‬ﻣﻦ‬
‫ﺍﺗﺒﻊ ﺭﺳﺎﻟﺔ ﻋﻴﺴﻰ ﰲ ﺯﻣﻨﻪ ﻛﺎﻥ ﻣﻨﺎﺩﻯ ‪‬ﺬﺍ ﺍﻟﻨﺪﺍﺀ‪.‬‬
‫‪‬‬ ‫ﻭﺑﻌﺪ ﺑﻌﺜﺔ ﳏﻤﺪ ‪ ‬ﻣﻦ ﳛﻈﻰ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺟﺮ ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺜﻮﺍﺏ ﻫﻮ ﻣﻦ ﺍﺗﺒﻊ ﺍﳌﺼﻄﻔﻰ‬
‫ﻭﺃﻗﺮ ﻟﻪ ﲞﺘﻢ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺷﻬﺪ ﻟﻪ ﺑﺎﻟﻨﺒﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺍﺗﺒﻌﻪ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﺑﻪ‪.‬‬
‫ﻗﺎﻝ ‪-‬ﺟﻼ ﻭﻋﻼ‪  :-‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﺇﻧﻚ ﻣﺎ ﺩﻋﻮﺗﲏ ﻭﺭﺟﻮﺗﲏ‪ ،‬ﻏﻔﺮﺕ ﻟﻚ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻨﻚ ﻭﻻ ﺃﺑﺎﱄ‬
‫‪        ‬‬ ‫‪ ‬ﻭﻫﺬﻩ ﺍﳉﻤﻠﺔ ﰲ ﻣﻌﲎ ﻗﻮﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪:-‬‬
‫‪            ‬ﻓﺎﻟﻌﺒﺪ ﺇﺫﺍ ﺃﺫﻧﺐ ﻭﺳﺎﺭﻉ ﺇﱃ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﺩﻋﺎ ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﺃﻥ ﻳﻐﻔﺮ ﻟﻪ‪ ،‬ﻭﺭﺟﻰ ﻣﺎ ﻋﻨﺪ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻓﺈﻧﻪ ﻳﻐﻔﺮ ﻟﻪ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‬
‫ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺑﺎﻟﺘﻮﺑﺔ ‪ ‬ﺍﻟﺘﻮﺑﺔ ﲡﺐ ﻣﺎ ﻗﺒﻠﻬﺎ ‪. ‬‬
‫ﻭﻗﻮﻟﻪ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻫﻨﺎ‪  :‬ﺇﻧﻚ ﻣﺎ ﺩﻋﻮﺗﲏ ﻭﺭﺟﻮﺗﲏ ‪ ‬ﻓﻴﻪ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻣﻊ ﺍﻟﺮﺟﺎﺀ ﻣﻮﺟﺒﺎﻥ ﳌﻐﻔﺮﺓ ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺪﻋﻮ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ ﺍﻟﻈﻦ ﺑﺮﺑﻪ‪ ،‬ﻻ ﳛﺴﻦ ﺍﻟﻈﻦ ﺑﺮﺑﻪ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﻋﻨﻪ ‪ -‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ -‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﷲ ‪-‬ﺗﻌﺎﱃ‪  :-‬ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ‪ ،‬ﻓﻠﻴﻈﻦ ﰊ ﻣﺎ ﺷﺎﺀ ‪ ‬ﻭﺍﻟﻌﺒﺪ ﺇﺫﺍ‬
‫ﺩﻋﺎ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻣﺴﺘﻐﻔﺮﺍ ﻟﺬﻧﺒﻪ ﻳﺪﻋﻮ ﻣﺴﺘﻐﻔﺮﺍ ﻭﻣﺴﺘﺤﻀﺮﺍ ﺃﻥ ﻓﻀﻞ ﺍﷲ ﻋﻈﻴﻢ‪ ،‬ﻭﺃﻧﻪ ﻳﺮﺟﻮ ﺍﷲ ﺃﻥ‬
‫ﻳﻐﻔﺮ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺳﻴﻐﻔﺮ ﻟﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﻋﻈﻢ ﺍﻟﺮﺟﺎﺀ ﺑﺎﷲ‪ ،‬ﻭﺃﻳﻘﻦ ﺃﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﺳﻴﻐﻔﺮ ﻟﻪ‪ ،‬ﻭﻋﻈﻢ ﺫﻟﻚ ﰲ ﻗﻠﺒﻪ‪ ،‬ﺣﺼﻞ ﻟﻪ‬
‫ﻣﻄﻠﻮﺑﻪ؛ ﻷﻥ ﰲ ﺫﻟﻚ ﺇﺣﺴﺎﻥ ﺍﻟﻈﻦ ﺑﺎﷲ‪ ،‬ﻭﺇﻋﻈﺎﻡ ﺍﻟﺮﻏﺒﺔ ﺑﺎﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻭﻫﻨﺎﻙ ﻋﺒﺎﺩﺍﺕ ﻗﻠﺒﻴﺔ ﻛﺜﲑﺓ‬

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‫ﲡﺘﻤﻊ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺍﳌﺬﻧﺐ ﺣﲔ ﻃﻠﺒﻪ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺣﲔ ﻃﻠﺒﻪ ﺍﳌﻐﻔﺮﺓ ﻭﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﲡﺘﻤﻊ ﻋﻠﻴﻪ‬
‫ﻋﺒﺎﺩﺍﺕ ﻗﻠﺒﻴﺔ ﻛﺜﲑﺓ ﺗﻮﺟﺐ ﻣﻐﻔﺮﺓ ﺍﻟﺬﻧﻮﺏ ﻓﻀﻼ ﻣﻦ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻭﺗﻜﺮﻣﺎ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻏﻔﺮﺕ ﻟﻚ ‪ ‬ﻭﺍﳌﻐﻔﺮﺓ‪ :‬ﺳﺘﺮ ﺍﻟﺬﻧﺐ ﻭﺳﺘﺮ ﺃﺛﺮ ﺍﻟﺬﻧﺐ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﳌﻐﻔﺮﺓ ﻏﲑ ﺍﻟﺘﻮﺑﺔ؛‬
‫ﻷﻥ ﺍﳌﻐﻔﺮﺓ ﺳﺘﺮ‪ ،‬ﻏﻔﺮ ﺍﻟﺸﻲﺀ ﲟﻌﲎ ﺳﺘﺮﻩ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺳﺘﺮ ﺍﻟﺬﻧﺐ ﺃﻥ ﻳﺴﺘﺮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﺃﺛﺮﻩ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﺛﺮ ﺍﻟﺬﻧﺐ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺛﺮ ﺍﻟﺬﻧﺐ ﰲ ﺍﻵﺧﺮﺓ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﻤﻦ ﺍﺳﺘﻐﻔﺮ ﺍﷲ‬
‫‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻏﻔﺮ ﺍﷲ ﻟﻪ ﻳﻌﲏ‪ :‬ﻣﻦ ﻃﻠﺐ ﺳﺘﺮ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﺃﺛﺮ ﺫﻧﺒﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ؛ ﺳﺘﺮ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﳏﺎ‬
‫ﺃﻭ ﺳﺘﺮ ﺃﺛﺮ ﺍﻟﺬﻧﺐ ﲝﺠﺐ ﺃﺛﺮ ﺍﻟﺬﻧﺐ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﻟﻮ ﺑﻠﻐﺖ ﺫﻧﻮﺑﻚ ﻋﻨﺎﻥ ﺍﻟﺴﻤﺎﺀ ‪ ‬ﻳﻌﲏ‪ :‬ﻣﻦ ﻛﺜﺮ‪‬ﺎ ﺑﻠﻐﺖ ﻋﻨﺎﻥ ﺍﻟﺴﻤﺎﺀ‪ :‬ﺍﻟﺴﺤﺎﺏ‬
‫ﺍﻟﻌﺎﱄ‪ ،‬ﻣﻦ ﻛﺜﺮ‪‬ﺎ ﻭﺗﺮﺍﻛﻤﻬﺎ‪.‬‬
‫ﻗﺎﻝ‪  :‬ﰒ ﺍﺳﺘﻐﻔﺮﺗﲏ ﻏﻔﺮﺕ ﻟﻚ ‪ ‬ﻭﻫﺬﺍ ﳑﺎ ﳚﻌﻞ ﺍﻟﻌﺒﺪ ﺍﳌﻨﻴﺐ ﳛﺐ ﺭﺑﻪ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﺃﻋﻈﻢ ﳏﺒﺔ؛‬
‫ﻷﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻟﻪ ﺻﻔﺎﺕ ﺍﳉﻼﻝ ﻭﺍﳉﻤﺎﻝ ﻭﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﺍﻟﺬﻱ ﻟﻪ ﻫﺬﺍ ﺍﳌﻠﻜﻮﺕ ﻛﻠﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻰ‬
‫ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻭﻛﻴﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﻦ ﺻﻔﺎﺗﻪ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻣﻦ ﻋﻈﻴﻢ ﺻﻔﺎﺗﻪ ﻭﺟﻠﻴﻞ‬
‫ﺍﻟﻨﻌﻮﺕ ﻭﺍﻷﲰﺎﺀ‪ ،‬ﻳﺘﻮﺩﺩ ﺇﱃ ﻋﺒﺪﻩ ‪‬ﺬﺍ ﺍﻟﺘﻮﺩﺩ ﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﳚﻌﻞ ﺍﻟﻘﻠﺐ ﳏﺒﺎ ﻟﺮﺑﻪ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻣﺘﺬﻟﻼ‬
‫ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻣﺆﺛﺮﺍ ﻣﺮﺿﺎﺓ ﺍﷲ ﻋﻠﻰ ﻣﺮﺿﺎﺓ ﻏﲑﻩ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.-‬‬
‫ﻗﺎﻝ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪  -‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﻟﻮ ﺑﻠﻐﺖ ﺫﻧﻮﺑﻚ ﻋﻨﺎﻥ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﰒ ﺍﺳﺘﻐﻔﺮﺗﲏ ﻏﻔﺮﺕ ﻟﻚ ‪ ‬ﻭﻫﺬﺍ‬
‫ﻓﻴﻪ ﺍﳊﺚ ﻋﻠﻰ ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ‪ ،‬ﻓﺈﻧﻚ ﺇﺫﺍ ﺃﺫﻧﺒﺖ ﻓﺎﺳﺘﻐﻔﺮ‪ ،‬ﻓﺈﻧﻪ ﻣﺎ ﺃﺻﺮ ﻣﻦ ﺍﺳﺘﻐﻔﺮ‪ ،‬ﻭﻟﻮ ﻋﺎﺩ ﰲ ﺍﻟﻴﻮﻡ ﺳﺒﻌﲔ‬
‫ﻣﺮﺓ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻷﺛﺮ‪ ،‬ﻓﻤﻊ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﻨﺪﻡ ﳝﺤﻮ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﺍﳋﻄﺎﻳﺎ‪.‬‬
‫‪‬‬ ‫ﻗﺎﻝ‪  :‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﻟﻮ ﺁﺗﻴﺘﲏ ﺑﻘﺮﺍﺏ ﺍﻷﺭﺽ ﺧﻄﺎﻳﺎ‪ ،‬ﰒ ﻟﻘﻴﺘﲏ ﻻ ﺗﺸﺮﻙ ﰊ ﺷﻴﺌﺎ ﻵﺗﻴﺘﻚ ﺑﻘﺮﺍ‪‬ﺎ ﻣﻐﻔﺮﺓ‬
‫ﻳﻌﲏ‪ :‬ﻟﻮ ﺟﺎﺀ ﺍﺑﻦ ﺁﺩﻡ ﲟﻞﺀ ﺍﻷﺭﺽ ﺧﻄﺎﻳﺎ‪ ،‬ﰒ ﻟﻘﻲ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﳐﻠﺼﺎ ﻟﻪ ﺍﻟﺪﻳﻦ ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ‪،‬‬
‫ﻻ ﺟﻠﻴﻞ ﺍﻟﺸﺮﻙ ﻭﻻ ﺻﻐﲑﻩ ﻭﻻ ﺧﻔﻴﻪ‪ ،‬ﺑﻞ ﻗﻠﺒﻪ ﳐﻠﺺ ﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻟﻴﺲ ﻓﻴﻪ ﺳﻮﻯ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪-‬‬
‫ﻭﻟﻴﺲ ﻓﻴﻪ ﺭﻏﺐ ﺇﻻ ﺇﱃ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻭﻟﻴﺲ ﻓﻴﻪ ﺭﺟﺎﺀ ﺇﻻ ﺭﺟﺎﺀ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ‪،‬‬
‫ﺑﺄﻱ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻙ ‪ ،‬ﻓﺈﻥ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌﺎ‪.‬‬

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 ‫ﻣﱳ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬

‫ﻳﻌﲏ‪ :‬ﲟﻞﺀ ﺍﻷﺭﺽ ﻣﻐﻔﺮﺓ‪،‬‬ ‫‪‬‬ ‫ﰒ ﻟﻘﻴﺘﲏ ﻻ ﺗﺸﺮﻙ ﰊ ﺷﻴﺌﺎ ﻵﺗﻴﺘﻚ ﺑﻘﺮﺍ‪‬ﺎ ﻣﻐﻔﺮﺓ‬ ‫‪‬‬ ‫ﻗﺎﻝ ‪-‬ﺳﺒﺤﺎﻧﻪ‪:-‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﻋﻈﻴﻢ ﺭﲪﺔ ﺍﷲ ‪-‬ﺟﻞ ﺟﻼﻟﻪ‪ -‬ﺑﻌﺒﺎﺩﻩ‪ ،‬ﻭﺇﺣﺴﺎﻧﻪ ﳍﻢ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﻟﻚ ﺍﳊﻤﺪ ﻋﻠﻰ ﺃﲰﺎﺋﻚ ﻭﺻﻔﺎﺗﻚ‪ ،‬ﺍﻟﻠﻬﻢ ﻟﻚ ﺍﳊﻤﺪ ﻋﻠﻰ ﻣﺎ ﺃﻧﻌﻤﺖ ﺑﻪ ﻋﻠﻴﻨﺎ ﻣﻦ ﺷﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻟﻠﻬﻢ ﻟﻚ ﺍﳊﻤﺪ ﻋﻠﻰ ﻣﺎ ﺃﻧﻌﻤﺖ ﺑﻪ ﻋﻠﻴﻨﺎ ﻣﻦ ﺑﻌﺜﺔ ﻧﺒﻴﻚ ﳏﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﻠﻬﻢ ﻟﻚ‬
‫ﺍﳊﻤﺪ ﻋﻠﻰ ﻣﺎ ﻣﻨﻨﺖ ﺑﻪ ﻋﻠﻴﻨﺎ ﻣﻦ ﺳﻠﻮﻙ ﻃﺮﻳﻖ ﺳﻠﻔﻨﺎ ﺍﻟﺼﺎﱀ‪ ،‬ﺍﻟﻠﻬﻢ ﻟﻚ ﺍﳊﻤﺪ ﻋﻠﻰ ﻣﺎ ﻣﻨﻨﺖ ﺑﻪ ﻋﻠﻴﻨﺎ ﻣﻦ‬
‫ﻣﻐﻔﺮﺓ ﻟﻠﺬﻧﻮﺏ‪ ،‬ﻭﻣﻦ ﻛﺴﺐ ﻟﻠﺤﺴﻨﺎﺕ ﻭﻣﻦ ﳏﻮ ﻟﻠﺴﻴﺌﺎﺕ‪ ،‬ﺍﻟﻠﻬﻢ ﻟﻚ ﺍﳊﻤﺪ ﻋﻠﻰ ﺁﻻﺋﻚ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺍﻟﻠﻬﻢ‬
‫ﻟﻚ ﺍﳊﻤﺪ‪ ،‬ﻭﺃﻧﺖ ﻟﻠﺤﻤﺪ ﺃﻫﻞ‪.‬‬

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